2. Neither is the reason hereof because Pharao was a more wicked King though Abimelech seeme to bee the honester man for the beginning of Gods mercy is from him not from us 3. But the difference of this proceeding commeth from the mercifull disposition of God who will have mercy on whom he will Rom. 9.15 QVEST. VI. Of divine dreames and the diversity thereof Vers. 3. IN a dreame by night 1. The visions which are shewed in the day are more excellent than those which fall upon men in the night if all other circumstances be alike not onely for that it must be a greater propheticall power which can sequester the soule from the thoughts and cares of the day wherein it is occupied than in the silence of the night which is Aquinas reason but because all the powers of the soule when the body is watching are in their operation and working and so better prepared for heavenly contemplation an argument hereof may be this that dreames in the night have beene shewed to naturall and carnall men as to Pharao Nebuchadnezer but visions of the day are shewed to the faithfull as to Daniel and Peter Act. 10. 2. Yet the person of Abimelech considered who was in the day occupied in the affaires of his kingdome the night was a fitter season for him to be drawne to heavenly meditation Muscul. 3. There are two sorts of divine dreames one which is by representations and similitudes of other things such were the dreames of Pharao and Nebuchadnezer the other is a more excellent kinde when one heareth God speake to him as Abimelech here or an Angell as Ioseph Matth. 1. or some man as Paul Act. 16.9 And these more noble dreames are for the most part shewed to the servants of God Perer. 4. But we must take heed that we ascribe not too much to dreames and to make those divine that are not which may be thus discerned 1. The dreames which God sendeth are good and godly not favouring of any carnall thing 2. They are sent upon grave and weighty occasions 3. And for the most part to men fearing God 4. And they leave a certaine perswasion and inward sense of Godâ— presence in the soule Muscul. QVEST. VII Why the Lord saith of Abraham he is a Prophet Vers. 7. DEliver the man his wife againe for he is a Prophet and he shall pray c. 1. Some make this clause for he is a Prophet a reason of the former sentence of delivering his wife because he being a Prophet did know that he had not come neare her and therefore Abimelech need not doubt to deliver her Iunius Perer. 2. Or he is a Prophet and deare unto me and the wrong offered to him I will revenge as done unto my selfe Iun. 3. Because he is a Prophet marvell not that this punishment is laid upon thee for doing wrong to such an excellent man Calvin 4. But it is better referred to the words following he is a Prophet and an holy man and therefore shall pray for thee and his prayers shall prevaile Musculus QUEST VIII Of divers kindes of prophesying THis word Prophet or to prophesie is diversly taken in Scripture 1. He is called a Prophet to whom things secret and hid were revealed and the knowledge of things to come by the spirit of God such in times past were called seers 1 Sam. 9.9 2. They were called Prophets among the heathen whosoever could foretell things to come as some did by the subtilty of Satan so Saint Paul calleth Epimenides the Cretensian Prophet Tit. 1.3 Thirdly they were called Prophets that had a speciall gift to indite hymnes and songs to the praise of God 1 Chron. 25.3 Ieduthun is said to have prophesied upon the harpe 4. They were said to prophesie which did imitate onely the Prophets outward gesture when they were beside themselves as Saul prophesied when the evill spirit came upon him 1 Sam. 18.10 that is his outward gesture and behaviour was as of a man beside himselfe 5. They were so called Prophets that were Expounders and Interpreters of Scriptures so is it taken 1 Cor. 14. so Aaron was Moses Prophet Exod. 7.1 that is his spokesman Exod. 3.16 QVEST. IX Two sorts of Prophets BUt a Prophet is taken properly the first way whereof there were two sorts 1. They were called Prophets which had secrets revealed unto them to publish by writing and preaching to the people and in this sense the word Nabi a Prophet commeth of Nub which is to speake 2. They also were called Prophets who though they preached not yet God revealed many things unto them and used them familiarly and in this sense Nabi shall be derived of ban which is to understand of this sort was Abraham a Prophet To stat Oleaster ex Perer. QVEST. X. How Sarah is said to be Abrahams sister Vers. 12. YEt in very deed she is my sister c. 1. Neither is their opinion sound that thinke Sarah to have beene Abrahams owne sister by his father not by his mother sic Lyppoman Satus Cajetanus for such mariages were not in use among the faithfull in Abrahams time 2. Neither was she the daughter of Terah his brother adopted by Terah for Abraham saith she was the daughter of his father 3. Therefore Chrysostomes sentence is to have bin preferred that holdeth Sara to have bin the daughter of Haran Arbahams brother whom Thare had by one woman Abraham by another this Haran died a long time before his father so that Sarah after the death of her father might very well be called the daughter of Terah because he was her grandfather and he was also in stead of her father being dead 5. And whereas Abraham saith In very deed shee is my sisterâ— he saith not that she was properly his sister being his Neece but he saith In very deed to free himselfe from the suspition of lying See more of this matter Gen. 11.4.18 QVEST. XI How much the sickle was in values Vers. 16. A Thousand peeces or sickles of silver The common sickle neither was of so little value as one Ribera affirmeth out of Budeus as equivolent to the Atticke drachma or groat which is the eighth part of an ounce 2. Nor yet doth it countervaile foure drachmaes or groats as Iosephus 3. Nor an whole ounce as Hierome 4. But the common sickle doth weigh ten gerahs the sickle of the Sanctuary was double of twenty gerahs in weight Exod. 30.13 and every gerah did weigh sixteene barley cornes so that the common sickle did weigh 160. barley cornes that is two drachmaes and somewhat more Iunius and therefore the 70. translate the sickle didrachma a double groat that is a quarter of an ounce about fourteene pence starling QVEST. XII Who is said to be the vaile of Sarahs eyes Vers. 16. HE is a vaile of thine eyes to all that are with thee c. 1. This is neither to be referred to the gift which Abimelech gave 1. As though he had given
in multeribus lethalem that yawning in travaile to women is morâ—all 2. The Hebrewes thinke that Rachel being wearied in her journey came before her time but it is not like that Iacob would have hastened his journey if his dearest wife had beene so neare her time 3. Neither hath it any ground that God punished Iacob with the death of Deborah and Rachel for the slaughter of the Sichemites Mercer 4. Ruperius in that Deborahs death and Rachels is expressed Rebâ—ckaes and Leahs death concealed thereby resembleth the â—ynagogue of the iewes which he would have prefigured by Deborah and Rachel for so their Synagogue did die and fall away the church of the Gentiles revived and increased But such allegories doe not much perswade having no warrant or ground in Scripture QUEST XVI Of the names Ephratha and Bethlem why and by whom they tooke beginning Vers. 19. EPhrath which is Bethlem 1. Some thinke that this place was called Ephratha of Calebâ— wife Ephrata 1 Chron. 2.9 which Caleb was sonne of Hezron and went downe with Iacob into Egypt and afterwards it was called Bethlem that is the house of bread after the famine in Elimelech and Ruths time of the abundance of corne R. Salomon Lyran. 2. Tostatus misliketh this opinion because this Caleb that went downe into Egypt must be 215. yeare old and more if he survived to returne with the Israelites into the Land of Canaan at which time it is like Ephrata tooke the name and beside if the name Bethlem were given in Elimelechs time how commeth it to be used by Moses so long before But these reasons may be easily answered for the name Ephrata might be given by the second Caleb after his grandfathers name and divers names are inserted into this history not knowne in Moses time as the name Dan Gen. 14.14 which were added by way of explanation by those Prophets directed by the spirit of God which disposed the Scripture into order Perer. 3. But it is more likely that this place had both these names of the fruitfulnesse of the ground for so Ephrath is derived of Pharah which signifieth to fructifie and it was afterward called Bethlem the house of bread Mercer but by whom these names and when they were imposed is uncertaine QUEST XVII Of the tower of Ader where Iacob pitched his tents Vers. 21. ISrael c. pitched his tent beyond the tower of Ader or of the flocks 1. The Hebrewes in this place doe hold that the temple was afterward built because the Prophet calleth Sion the tower of the flock Micah 4.7 but that cannot be for this tower where Iacob pitched was not far from Bethlem about a mile Muscul. but Ierusalem was further off Mercer yet this name was given to Sion because the people assembled thither in flocks or because of the flocks of sheepe thither brought to be sacrificed Perer. 2. This tower was made for the safegard of the shepherds in that country that used to watch their flocks by night and Hierome well observeth this to be a type and prophecie of those shepherds which in this very place watched their flocks at the birth of Christ where afterward Helena for a memoriall of the apparition of the Angels unto them builded a temple Perer. Luther QUEST XVIII Of the incest of Ruben with Bilha Vers. 22. RVben went and lay with Bilha his fathers concubine c. 1. The Hebrewes to excuse the sinnes of their fathers here imagine that Ruben did nor commit incest with Bilha but only cast out her bed out of Rachels tabernacle where Iacob had placed it after Rachels death whereas the text is evident that he slept with Bilha In like manner they would excuse the offence of Elie his sons that they did not lie with the women at the gates of the temple but onely deferred their businesse and so kept them longer from their husbands contrary to the evidence of the history 1 Sam. 2.22 2. Iacob though he might have used the sword in this case yet leaveth the punishment to God but for this sinne of defiling his fathers bed Ruben lost his birthright which was given to Ioseph in respect of his double portion the principality to Iudah 1 Chron. 5.1 3. This was a very great sinne to commit uncleannesse with his fathers concubine which was as his wife such fornication as was not once named among the Gentiles as the Apostle saith 1 Cor. 5.1 for Antiochus the sonne of Seleucus being in love with Stratonice his mother in law yet for shame concealed it and fell into a most grievous disease Hippolitus is famous in the tragedie for resisting the unlawfull lust of Phaedra his mother in law 4. Some thinke that after this time Iacob did refraine the company of his wives but that is uncertaine Mercer It is most like that he after this accompanied not with Bilha as David served his concubines which Absolom went in unto 2 Sam. 20.3 QUEST XIX Of the genealogie of the Patriarkes wherefore it is here set downe Vers. 26. THese are the sonnes of Iacob which were borne him in Mesopotamia c. 1. Moses setteth here downe together the number of Iacobs sonnes 1. Because after this he had no more sonnes borne 2. As also Ruben is counted among them to shew that although he had fallen into this grievous sin yet the Lord vouchsafed to count him among the Patriarkes 3. As also to distinguish betweene Iacob and Esaus progenie which Moses prosecuteth in the new chapter Mercer Perer. 2. Dinah is not rehearsed among them because she made no tribe Mercer Neither useth the Scripture to set downe the genealogie of women Perer. 3. The word is put in the singular number which was borne for the plurall not for any such mystery as the Hebrewes note to shew that they were all begotten by one man or to shadow the birth of the Messiah but it is a property of the Hebrew speech to use the singular for the plurall 4. All these are said to be born in Mesopotamia whereas Benjamin was born in Canaan as Chrysostome thinketh for Benjamin was borne ten yeares after Iacob departed from Mesopotamia but here by a synechdoche according to the use of the Scripture that is affirmed of all which agreed to the most Mercer Perer. So Iohn 20.24 Thomas is called one of the twelve there being but eleven Iudas having hanged himselfe and so S. Marke calleth them the eleven Marke 16.14 QUEST XX. At what time Iacob came to Isaack his father Vers. 27. THen Iacob came to Isaack his father 1. Although now at the length ten yeares after Iacobs returne into Canaan hee came first to Isaack with his whole family yet it is not unlike but that Iacob went often over to see his father they dwelling not farre asunder Mercer 2. Mention is not made of Rebecca who is supposed at this time to have beene dead which is thought also to be the cause of Isaacks being in Hebron whom Iacob at his departure left
have done it and not the Angels as it is said God prepared a worme to smite Ionas gourd Ion. 4.7 Therefore this observation also of Tostatus is untrue 4. But this evasion he hath that if the name of God be used and not of the Angels in such small and particular workes it is for the confirming of those that be weake but they which are weake because they cannot ascend at the first or comprehend the majesty and omnipotency of God had so much the more need by the secondary ministration of Angels to bee brought unto that high and deepe apprehension of God And indeed the ministry of Angels serveth especially for the comfort and supporting of the weake whose faith not serving them immediatly to depend upon God are the more easily brought to have confidence in him by the subordinate deputation and ministry of Angels So when Daniel was in great distresse and perplexity in the lions denne God sent his Angell to stop the mouth of the lions and to comfort Daniel Dan. 6.22 So when Ioseph was doubtfull what to doe concerning Mary an Angell of the Lord appeared unto him in a dreame to confirme him saying Feare not to take Mary for thy wife Matth. 1.20 5. That instance of Iakobs vision of the ladder directly proveth that it was God that appeared unto Iakob and not an Angell 1. Because it is said that Iehovah stood upon it and said by which name of Iehovah no Angell is called in Scripture 2. He that speaketh to Iakob nameth himselfe the Lord God of Abraham 3. He that speaketh is but one but the Angels which ascended and descended were many 4. He saith The land whereon thou sleepest will I give thee and thy seede but the earth is only the Lords 5. Iakob himselfe saith that Iehovah was in that place Gen. 28.16 6. 1. The people were but yet weake while they were in the wildernesse yet then and there that great worke of leading and keeping the people and bringing them to the land of Promise is ascribed to an Angell which was none other but Christ the Angell of Gods presence Exod. 23.20 2. Yea wee shall finde that mention is made oftner in the stories of the Patriarkes and first Fathers of Israel as in the bookes of Genesis and Exodus when they were yet as it were in their infancy of the apparition and ministry of Angels then afterward for it was fit that they should be confirmed by such visible and sensible meanes therefore this reason here alleaged by Tostatus holdeth not 3. And in that place whereof instance is given by Angel is understood some Prophet and man of God not any of the celestiall spirits because the place is named from whence he came from Gilgal and hee is said to ascend or goe up but Angels descend from heaven and it is not unusuall in Scripture to call Prophets the Lords Angels as Hagg. 1.13 and Apocal. 2. and 3. chapter thorowout QUEST XXI Whether it were Iehovah the Lord Christ or an Angell that came downe upon mount Sinai 7. BUt that it was Iehovah himselfe the Lord Christ that appeared in mount Sinai and talked with Moses and gave them the law it is thus proved 1. Because he is called Iehovah which name is never in Scripture given unto Angels 2. Hee saith vers 5. Though all the earth bee mine but the earth is the Lords Psal. 24. not the Angels 3. The Lord here maketh a covenant with his people vers 5. But God himselfe not the Angels make a covenant with men to bee his people And so the Lord saith hee was an husband unto them Iere. 31.32 but Christ and not the Angels is the husband of the Church behold the Church is not the spouse of the Angels but Christs 4. He which writ the Law in tables of stone was the same that gave the Law to Moses but those tables were written by the finger of God Exod. 3â— 18 the same finger that writeth in the fleshy tables of mens hearts Ierem. 31.33 2. Cor. 3.2 5. S. Paul saith it was ordained by Angels in the hand of a Mediatour Gal. 3.14 The Angels attended as ministers and as the Lords instruments were used in those thunders and lightnings But the Lord himselfe the Mediatour both of the old and new Testament was there present as the Author of the Law as Moses saith The Lord came from Sinai c. he came with ten thousand of Saints and at his right hand a fiery Law for them Deut. 33.2 6. He that wrought those wonders in Egypt and carried the people as upon Eagles wings was the same that delivered the Law vers 4. But Iehovah himselfe did the first for many of the wonders in Egypt could not be done by any but the Lord as in converting and changing of one substance into another as of a rod into a Serpent of water into bloud of the dust into lice And so much Tostatus himselfe confesseth Fiâ—â—ant talia portenta quae nullus poterat facere nisi Deus Such wondrous things were done which none could doe but God So it was Iehovah himselfe that did leade the people thorow the red Sea and destroyed the Egyptians as chap. 14.24 Iehovah looked unto the hoast of the Egyptians out of the fiery and cloudy piller who is before called the Angell of God vers 19. which was the Lord Christ called the Angell of the covenant Malach. 3.1 So chap. 15.14 Iehovah brought the waters of the Sea upon them And further that Iehovah himselfe conducted the Israelites is evident Exod. 33.15 My presence shall go with thee And yet the Lord saith Exod. 23.20 Behold I send an Angell before thee to keepe thee in the way but what Angell this was is expressed afterward my name is in him This great Angell of the covenant in whom was Gods name and his presence who else could it be but the Lord Christ the Iehovah And that God himselfe appeared unto the Patriarkes and Prophets and not the Angels onely it is evident Numb 12.8 where the Lord saith Vnto Moses I will speake mouth to mouth c. he shall see the similitude of the Lord and the Apostle witnesseth that he that is Moses endured at he which saw him which is in visible Heb. 11.27 Not that Moses did see the very glory and substance of God who is invisible and whom never man saw nor can see 1. Tim. 6.12 but he saw only his backe parts Exod. 33.14 that is some part of his glory as the Lord thought good to reveale according as Moses was able to apprehend And that in this place it was Iehovah himselfe that came downe in Mount Sinai beside these reasons before alleaged it is the generall opinion of Divines both old and new Gregor Nyssen Praecepit Deus populo per Moseâ— ut tam corpore quam animo mundus fierit God commanded the people by Moses that they should be cleane both in body and soule Hierom. Accessuri ad audienda verba Dei
as the water in the red sea did or that though it were covered with water it might be preserved as the Olive tree whereof the Dove tooke a branch or that God might restore Paradise againe after the floud the first is presumptuous to imagine a miracle without warrant of Scripture and if it had beene so Noah needed not to have made an arke he and his sonnes and the cattell might have beene preserved there the second is not sufficient for though Paradise which is not like had beene so preserved yet Henoch must have beene drowned The third is frivolous for if the terrene Paradise had beene planted againe seeing it was situated in a knowne place in Mesopotamia it could not have beene hid In this question Pererius is an adversary to Bellarmine Senens and the rest that yet dreame of a terrene Paradise 5. Confut. Henoch shall returne into the world to die IT is also the constant opinion of the popish writers that Henoch shall come againe toward the end of the world and then shall die being to be slaine by Antichrist Pererius cum Bellarm. Cont. But this is contrary to the Apostle That Henoch was taken away that he should not see death neither was found Heb. 11.5 Ergo Henoch shall not see death nor bee found in a mortall state in earth whereas they object that place Heb. 9.27 It is appointed unto men that they shall once die The answer is ready like as they which are alive at Christs comming shall not die but be changed 1 Cor. 15. which notwithstanding shall bee in stead of death so Henoch was changed in his taking up though he died not a common death 6. Confut. Henoch shall not returne to preach repentance to the world COncerning the end and causes wherefore Henoch was translated 1. Wee admit that God hereby would put the righteous in comfort that notwithstanding the sentence pronounced against Adam there was a way of righteousnesse whereby to recover Adams lost state 2. To minister comfort to the afflicted members of Christ that they should not doubt but that their reward is with God as Habel though he had an untimely end yet lived with God as Henoch did thus Theodoret. 3. Wee refuse not the collection here of Thomas Aquinas that God both by Henochs translation before the law and Elias under the law would nourish the hope of life in his Church as by types representing the ascension of Christ in whom the promise of salvation should be accomplished These causes of Henochs translation may safely be received 4. But we neither thinke as it is in the booke of Wisdome which is no Canonicall Scripture and therefore we may safely dissent from it That hee was taken away lest wickednesse should alter his understanding for as he walked with God before God kept him in his feare and preserved him from evill so he could have guided him still as the Apostle saith He shall be established God is able to make him stand Rom. 14.4 speaking of the faithfull servants of God as Mathuselah the sonne of Henoch being the longest lived of all the Patriarkes continued righteous to the end 5. Neither is that surmise fit to be received that Henoch is kept alive to preach repentance in the end of the world and to maintaine the Gospell against Antichrist which is the common opinion of the papall professors For of Henochs preaching in the end of the world there is no mention in Scripture but only of the sending of Elias which is not understood of Elias person but of his spirit and zeale And this Elias the Angell expoundeth to be Iohn Baptist who should goe before Christ in the spirit and power of Elias And there is no such necessity that Henoch should be preserved so many yeares by miracle to that end seeing the Lord is able to raise up Prophets and Ministers as he did Iohn Baptist in the spirit of Elias and Henoch to maintaine the truth against the Pope and Antichrist which we see plentifully performed in these dayes 7. Confut. Of the Prophesie and booke of Henoch WHereas S. Inde in his Epistle vers 14. maketh mention of the Prophesie of Henoch the seventh from Adam which is not found in any other part of the Canonicall Scripture lest the adversaries might hereupon build their traditions and unwritten verities I will briefly declare what is to be thought of this Prophesie of Henoch 1. I neither thinke with Tertullian that there was any such propheticall booke of Henoch then extant who conjectureth that though it perished in the floud yet it might be restored againe by Noah thereunto inspired 2. Neither yet with Hierome that this booke of Henoch was an Apocriphall booke yet some part of it might be true which the Apostle might alleage For it is not like that the Apostle would derive a testimony from an hidden and obscure booke of no authority in the Church 3. Neither yet is it like as Michael Medina thinketh that there was no such booke at all under Henochs name for the fathers Origen Hierome Augustine doe in many places make evident mention that such a booke there was but thought it to be forged 4. And it is as unlike that the true book of Henoch was extant in the Apostles time which was afterward corrupted with fables and so rejected of the Church for then the Church would rather have purged the true booke from such errours and preserved the rest pure as they did discerne the true Gospels from the forged and adulterate Our opinion then is 1. With Augustine that the booke of Henoch which in his time was produced by Heretikes was altogether forged and no part of it of Henochs writing Non quod eorum hominum qui Deo placuorunt reprobetur authoritas sed quod ista non creduntur ipsorum not that saith he we refuse the authoritie of such men as pleased God but for that they were thought not to be theirs 2. We judge it not unlike with Origen that there might be such an authenticall booke of Henochs prophesie out of the which Iude did take his testimony which is now lost as some other parts of the Canonicall Scripture are as the books of God Nathan Iddâ— and other Prophets mentioned in the Chronicles 3. Or this prophesie of Henoch might be preserved by faithfull tradition in the Church of the Iewes which is approved by the Apostle But this is no warrant for other unwritten traditions unlesse some had the like Apostlike spirit to judge of them as Iudas had and further this prophesie of Henoch is a greeable to the Scriptures so are not many unwritten traditions urged by the Church of Rome 6. Places of exhortation 1. IN that the line only of the race of the faithfull is rehearsed in this chapter it both sheweth that God will alwaies have his church in the world and that in the most corrupt times God will have a remnant that shall
discerned by the feeling and therefore our Saviour saith feele and see a spirit hath not flesh and bones as yee see mee to have And some have reported that they have felt such bodies assumed by spirits as colde as yce and of a divers substance from humane flesh as Alexander ab Alexandro so writeth of another to whom a spirit appeared and Cardanus of himselfe If any man object that Abraham washed the Angels feet and yet discerned them not I will not answer with Pererius whose judgement I refuse not in the rest that Abrahams intent upon other things regarded it not But I note a difference betweene the operation of good and bad Angels that these never appeared with true bodies and therefore were called Phantasmata visions fansies Marke 6.49 But unto the other God gave the use of true bodies for a time during that ministerie or service as appeareth in that they did eat and drinke were lodged had their feet washed c. 3. But howsoever spirits may assume bodies they are not such as can be instruments of generation by conveying of humane seed as some have imagined because the scripture saith children are the inheritance of the Lord Psal. 127.3 And Evah confesseth when Cain was borne that she had obtained a son of God Gen. 4.1 and if that were true which is fabled of Merlin such kind of birth should be oftner seene in the world Wherefore by the sonnes of God in this place 1. Neither doe wee understand Angels good or bad 2. Neither men of tall and great stature as such things as are excellent in their kind are so called as high and tall trees are said to be the trees of God Psal. 104.16.3 Nor yet the sonnes of Princes and great men as the Chalde readeth to whom Mercerus subscribeth which are called Gods in scripture Psal. 82.6 I said ye are Gods c 4. Neither yet are they so called because they came of Seeth who as Suidas thinketh was in respect of his religion and great knowledge saluted as a God in earth 5. But they are here named the sonnes of God that were of the righteous seed and worshippers of the true God as the wicked are called the sonnes of the Devil and he their father Iohn 8.44 ye are of your father the Devill who although they were not indeed the sonnes of God in his eternall election yet were they so in respect of their externall calling QVEST. VII The meaning of these words My spirit shall not alwaies strive c. 4. Vers. 3. MY spirit shall not alwaies strive c. 1. Not as the latine text is My spirit shall not alwaies remaine which some expound of Gods wrath some of his providence some of the holy Ghost some of the soule and spirit of man inspired of God and then the sense to bee that Gods wrath shall not alwaies continue but he will punish them at once or he will no more protect them or take care for them neither his spirit shall be with them or he will take away their life and spirit from them For this variety of interpretation ariseth of the mistaking of the word which signifieth to contend or judge not to remaine 2 Neither is Pagmines interpretation so apt my spirit shall not alwaies bee sheathed as a sword in a scabbard and so hee would derive the word jadon of neden which signifieth a sheath 3. The meaning then of these words my spirit shall not alwaies judge or contend is neither as Hierom expoundeth non eos ad â—ternos servabo cruciatus I will not punish them for ever but render unto them here that which they deserve For S. Peter sheweth that their soules are now in the prison of hell and so everlastingly punished 1 Peter 3.19 Neither as Cajetane that God would no more punish them spiritually as hee had done by taking his grace and spirit from them but now he would inflict a corporall punishment upon them for God had not yet punished them giving them the space of 120. yeares to repent But either wee may understand these words with Oleaster that God would no longer strive with them in reprooving and admonishing them which they regarded not or with Iunius God would no longer consult or dispute the matter as it were with himselfe what to doe with them but if they amended not within that space set he would certainly destroy them QVEST. VIII What these Giants were 5. Vers. 4. THese were Giants c. Some thinke that these were called Giants not for their greatnesse of stature but their cruell and beastly conditions so thinke Philo Ioseph Damas. Cyril with others so also Iunius 2. But beside their fierce and cruell nature it is most probable that they were of huge and great stature Mercer for such there were also after the floud as the sonnes of Anak in comparison of whom the Israelites seemed as grashoppers Num. 13.34 such were the Emmims and Zaâ—zummims Deut. 2.10 17. and Og the King of Basan whose bed was of iron being nine cubits in length and foure in breadth Deut. 3.11 and of this judgement are Ambrose Augustine Theodoret. 3. And these Giants huge in stature men of great strength as is shewed after in this verse did most abound before the floud and such also was the off-spring of this unlawfull copulation betweene the sonnes of God and daughters of men 4. And they were men of renowne that is famous over all the world because they did tyrannize over their neighbours and brought them in subjection of whom Berosius writeth that they had a City called Enos about the mountaine Libanus which ruled over all the world they did eat mans flesh and had unlawfull company with their mothers daughters with mules and bruit beasts 5. Some as Rasi doe referre this generation of Giants to the times of Enos further affirming that the Lord sent the Ocean Sea which destroyed the generation of these Giants and the third part of the world but the Giants which succeeded them were as wicked as they But of this inundation of the Ocean no mention is made in Scripture neither is it like that the generation of Giants began so soone in the world neither with Aben Ezra doe we understand this of the generation of Giants after the floud of whom came Og and the rest as though any of the Giants had escaped the floud to beget Giants afterward and that Noe and his sonnes were Giants it is not to be thought Mercer Neither were these Giants onely in Noahs time but when this violent rage of lust beganne to reigne in the world then this off-spring of Giants came in which continued till the time of Noah 6. Neither were these Giants onely of Seths race as some thinke nor yet onely of Cain as R. Sel. but in both families there were Giants after they thus coupled together with out the feare of God Mercer Calvin 7. So that the Nephilim here spoken of so named of Naphal which
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
little inferiour as it is in the Psalme 8. Thou hast made him a little lower than the Angels 4. But if man be compared with the omnipotent and eternall God hee is but as dust and ashes before him and indeed as nothing as the Prophet saith Behold the nations are as a drop of a bucket and as the dust of the ballance all nations are before him as nothing and they are counted to him lesse than nothing and vanity Isa. 40.15.17 therefore Gregory saith well Sancti quanto magis interna divinitatis conspiciunt tanto magis se nihil esse cognoscunt c. the Saints the more they consider the divine nature of God so much the more they acknowledge themselves to be nothing 5. Places of confutation 1. Confut. Angels are not to be adored or worshipped Vers. 2. HEe bowed himselfe to the ground From hence it cannot bee concluded that Angels are to bee adored and worshipped as the vulgar latine readeth for Abraham supposed these to be men and not Angels and therefore it is but a civill kind of reverence which hee giveth unto them otherwise though Abraham should have forgotten himselfe in yeelding unto them adoration yet would not they have accepted it as the Angell forbiddeth Iohn to worship him Revel 22.8 Thomas Aquinas answer that Iohn would have given unto the Angell the divine and highest kinde of worship due unto God and therefore was forbidden is insufficient for this were to make so great an Apostle ignorant what duty was only to be yeelded to God and it is misliked by Pererius one of that side And whereas he findeth out an other shift that this adoration exhibited by Iohn was not unlawfull but inconvenient to bee done in respect of the great excellency to the which man was now advanced by Christ this is as slender an answer as the other for in that the Angell forbiddeth Iohn to worship him because hee was his fellow servant it sheweth that it was not only inconvenient but unlawfull also for one servant to worship another Iohn then adoreth the Angell not of ignorance but of forgetfulnesse being in an ecstasis of minde and ravished with the glory of the Angell for if the Apostle had not forgotten himselfe he would not twice have failed herein Apoc. 19.10.23.9 2. Confut. The foresight of our obedience not the cause of the increase of grace Vers. 19. I Know him that hee will command his sonnes c. Pererius here noteth that God foreseeing Abrahams godlinesse and obedience doth bestow upon him these great benefits among the which was this revealing of his councell concerning Sodome whereas the onely reason as Vatablus well noteth why the Lord doth accumulate and multiply his graces upon his servants is his owne fatherly love toward them who having once made choyce of them doth for ever love them for what else doth the Lord here make mention of but his owne graces vouchsafed to Abraham it was not then any merit in Abraham that procured this increase of graces but Gods favour who leaveth not his but addeth graces upon graces till he have accomplished their salvation Calvin 3. Confut. Chrysost. Errour of freewill HEre further may bee noted Chrysostomes errour who saith that Abraham ex seipso scientia sibi naeturaliter insita ad tantum virtutis fastigium pervenit of himselfe and his naturall knowledge did attaine to such an high degree of vertue Pererius would thus excuse Chrysostome that by saying of himselfe c. he excludeth all externall helps by the instruction of other and not the secret revelation of Gods spirit and supernaturall gift of faith If Chrysostome could be so handsomely expounded for mine owne part I would be glad but who seeth not that his words carry another sense for the scripture useth to set these two one against another by grace and of our selves Eph. 2.8 By grace are yee saved through faith not of your selves if Abraham then was made righteous of himselfe it was not by grace The Scripture also sheweth that God first called Abraham from his idolatrous countrey before he did yet any commendable worke Gen 12.1 Wherefore all Abrahams righteousnesse depended upon the calling of God as Chrysostome in another place hath this sound saying quamvis fidem adducas à vocatione eam accepisti what though thou hast faith thou hast received it from thy calling 4. Confut. There is no preparation in a mans nature to his calling Vers. 19. THat the Lord may bring upon Abraham c. Hence Chrysostome noteth that Abraham primum in omnibus virtutis suae dedit specimen sic divinum meruit praesidium did first shew every where an example of vertue and so merited the divine assistance Pererius two wayes would justifie Chrysostome 1. he saith he speaketh not of merit of condignity but of a sufficient and fit preparation only unto grace 2. or hee meaneth not that Abraham merited the first grace of justification but onely the amplification or increase of it Perer. in 18. Genes disput Contra. 1. It is Gods mercy and love which first calleth us before we can be any way prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace so Moses saith because the Lord loved thy fathers therefore he chose their seed after them Deut. 4.37 Gods love was the first motive for the choyce and calling of Abraham And againe seeing Terah Abrahams father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be in Abraham or provocation to his calling 2. Neither was the beginning only of Gods favour toward Abraham of grace the increase thereof by merit for Iacob being of Abrahams faith confesseth that he was not worthy or lesse than the least of Gods mercy Gen. 32.10 he confesseth that none of Gods graces neither first or last were conferred upon him for his worthinesse therefore Calvin well noteth that this word that consequentiam magis notat quam causam doth note rather a consequence than a cause Where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promise of God that vouchsafeth of his fatherly goodnesse so to crowne the faithfull service of his children For otherwise if our service and obedience bee weighed in it selfe it deserveth nothing as our Saviour saith When we have done all things which are commanded we must say we are unprofitable servants wee have dine that which was our duty to doe Luke 17.10 Morall observations 1. Moral The commendation of hospitality Vers. 2. HE ran to meet them from the tent doore Ambrose here well noteth non otiosus sedit Abraham in ostio tabernaculi c. Abraham did not sit idlely in the doore of his tabernacle sed longe aspicit nec aspexisse contentus cōcurrit obviam festin◠vit
that it belongeth to parents to provide that their children bee honestly bestowed in marriage and that children ought not contract themselves without the consent of their parents Abraham provideth a wife for Isaack Gen. 24.4 Isaack for Iaacob 28.2 By Moses law the daughters vow was not good unlesse the father did ratifie it Numb 30.6 Wherefore the canon law is injurious that alloweth contracts and espousals made without consent of the parents Muscul. 4. Doct. We must only sweare by the name of God and not of Saints Vers. 23. SWeare unto me here by God Abimelech though himselfe as it is likely were a worshipper of other Gods yet exacteth no other oath of Abraham but to sweare by God only superstitious then is the use of papists that urge men to sweare not only by God but by the Virgin Mary and other Saints whereas the Scripture saith thou shalt feare the Lord thy God and sweare by his name Deut. 6.13 Muscul. 5. Doct. Lawfull to take an oath before a Mâ—gistrate Vers. 24. ABraham said I will sweare This example condemneth the Anabaptists and sheweth that it is lawfull to take an oath before the civill Magistrate either to testifie the truth for the ending of strife Heb. 6. v. 12. or for the confirming of a â—â—â—gue and performing and keeping of faith as there was an oath betweene Iacob and Laban Gen. 31.50 Luther 5. Places of confutation 1. Confut. No Sacraments but commanded of God Vers. 4. ABraham circumcised Isaack c. as God had commanded Wherefore in religious duties and especially in the administration of the Sacraments we must follow Gods ordinance and commandement nothing ought to be altered added and changed in the substance and necessary parts thereof otherwise than God hath left them Saint Paul delivereth to the Corinthians the same which hee received of the Lord 1 Cor. 11.23 The Church of Rome is found then to bee a falsifier and corrupter of Gods ordinance who have brought in seven Sacraments whereas the Lord commanded but two and these also of Gods institution they have defiled with many vaine inventions and idle superstitious ceremonies of their owne Calvin 2. Confut. Hagar was not Abrahams wife Vers. 11. THis was very grievous in Abrahams sight because of his sonne not because of Hagar it seemeth then that Hagar was not Abrahams wife as Pererius thinketh for these reasons 1. Because Abrahams affection would have beene greater to his wife than to his childe 2. Hagar is called a bond-woman still but if she had beene Abrahams wife she had beene free neither would Abraham if she were his wife have committed her to the power and government of Sarah as he did Gen. 16.6 Behold thy maid is in thine hand doe with her as it pleaseth thee The husband only in the family is the governour and head of the wife 3. It is not likely that Abraham should have beene commanded to send Hagar away never to returne if she had beene his wife the Scripture alloweth no such perpetuall separation but in case of fornication Matth. 5.35 Whosoever shall put away his wife except for fornication causeth her to commit adultery Neither are the contrary reasons of any value 1. Thom. Aquin. saith that as in the law Moses allowed to give a bill of divorcement ad evitandum uxoricidium to avoyd wive-slaughter so it was lawfull for Abraham to cast out Hagar for the manifesting of that mystery expressed by Saint Paul Galat. 4. Contra 1. Aquinas then thinketh that the very mariage was dissolved which Pererius denieth as shall even now appeare 2. That which Moses permitted was no approbation but a toleration as our Saviour saith for the hardnesse of their hearts Matth. 29.6 but this fact of Abraham was lawfull and commendable the examples therefore is not alike 3. God will not have his commandement broken to make a mysterie but if Hagar had beene Abrahams wife he in putting her away had violated that precept they two shal be one flesh 4. the mysterie better holdeth to make Ismael the sonne of Abrahams bond-maid rather than of his wife 2. Perer. this was done not by the will of Abraham but by the councell of God therefore Abraham might put her away though his wife in v. 21. Contra. 1. proove her first to be Abrahams wife and then I will yeeld that at Gods commandement she might be put away But this being the thing in question whether she were Abrahams wife it is more probable that she was not because of this seperatioÌ„ 2 God useth not to dispense extraordinarily with his law whereas his purpose and will may otherwise be effected as in this case the counsell of God for casting out of Hagar might stand without any contradiction to Gods precept if Hagar be held to be Abrahams concubine rather than his wife 3. We find in scripture that God brought man and wife together as Eve to Adam the Angell bid Ioseph not to feare to take Mary whom hee purposed secretly to send away but of Gods separating of man and wife but in the case excepted we read not 3. This separation was only from bed and bord not otherwise the marriage knot remained insoluble and untied still Perer. ibid. Cont. If the marriage bond remained how came it to passe that Abraham after Sarahs death tooke a new wife Keturah and not his former wife Hagar 4. But the Scripture saith Hagar was Abrahams wife Gen. 16.3 Sarah gave her to Abraham for his wife Contra. 1. The meaning only is that Sarah gave Hagar to be in stead of his wife in this office only for procreation of children and to be in her place for shee saith It may be I shall receive a childe by her neither is Hagar accounted afterward as a wife but an handmaid still 2. or wee may say that Hagar is here called a wife improprié improperly for Sarah had no power to give Abraham another wife Calvin 3. Confut. Many challenge to be true Catholikes which are not Vers. 10. THe sonne of this bond-woman shall not be heire Like as Ismael did challenge the birth-right and despised Isaack and by his mothers instigation sought the inheritance and bare himselfe bold of his eldership so it is no marvell if that they which are but a bastard Church and Pseudocatholikes doe appropriate unto themselves the name of the Church of Christ like to those of whom the spirit of God speaketh which were of the Synagogue of Satan calling themselves Iewes and were not Revel 3.9 But as Ismael for all his bragging was no whit nearer the inheritance so these bolstred out and embossed titles will no sooner make them the Church of God 4. Confut. Not lawfull to make allegories of Scripture THough Saint Paul having the instinct of Gods Spirit doth allegorize the history of Sarah and Hagar it is therefore no warrant to every expositer and interpreter to make allegories of Scripture which corrupt use the Romane Synagogue alloweth and others practise 1. Saint Pauls
rare using of allegories ought to teach such that they also should be verie sparing 2. Unlesse they could say of themselves as Paul did I think I have the spirit of God 1 Cor. 7.4 They cannot challenge the like liberty in expounding of scripture as S. Paul did therefore it may be said unto them as Christ said to his disciples you know not what spirit you are of Luk. 9.55 3. Perer. to this purpose useth a good reason It only belongeth to God which inspired the Scriptures perfectly to know all things that were to come and not only to know them but to dispose direct them as it pleaseth him wherefore he only can appoint that things formerly done veram totamque figuram gerant c. should beare a true and certaine type and figure of things afterward to bee done Man therefore that cannot dispose of things to come is not to make types and figures according to his owne device 5. Confut. Types are said to be that is to signifie the things whereof they are types ANd Saint Paul saith these are 2. testaments that is Sarah and Hagar signifie two testaments Galath 4.24 so the rocke is said to be Christ that is prefigured Christ 1 Cor. 10.3 This Pererius acknowledgeth and yet could not see that Christ c. after the same manner said This is my body that is a figure of my body as both Tertullian and Augustine expound although there is great difference I grant betweene the figure and representation in types and in sacraments for there is only a signification of spirituall things but in the Sacraments there is a lively and effectuall oblation of the things signified and shadowed forth yet in the phrase and manner of speaking in both there is no difference Beza 6. Places of morall observation 1. Moral Mothers should nurse their owne children Vers. 7. THat Sarah should have given sucke c. Ambrose well noteth hereupon that by Sarahs example mothers should learne to nurse their owne children they which of necessity for want of milke or weaknesse doe put forth their children to nurse are excused but of nicenesse to refuse this duty is worthy of blame The Prophet saying thou hast given mee hope at my mothers breasts Psal. 22.9 and the Apostle commending widowes that had nourished their children 1 Timoth. 5.10 sheweth that God hath laid this duty upon mothers which they that refuse are but halfe mothers which nourish the infant in their wombes but forsake it when it commeth into the world 2. the infants many times drawing the milke of bad women doe imitate their evill manners as we see in plants and young cattell that follow the nature of the ground that feedeth them and the dammes that suckle them 3. The purpose of nature is made frustrate when for this end God hath provided milke for the food of infants for God hath made nothing in vaine Calvin 4. By this meanes also the mothers affection is alienated from the childe whom shee cannot so well fancy as whom shee hath nursed and kissed at her breasts Perer. 2. Moral Our affections must be subject to Gods will Vers. 11. THis was very grievous to Abraham yet Abraham though his affection stood otherwise after the Lord had spoken unto him doth bridle his naturall affection and submitteth it to Gods pleasure Wee likewise must learne to confirme our desires to the Lords will And if commendable and naturall love such as Abrahams was must be overswayed by our duty toward God how much more unnaturall and unlawfull lust ought to be extinguished which are flat opposite and contrary to the will of God Calvin a man is to forsake and deny himselfe for Christ. Mark. 8.35 3. Moral The counsell of inferiours not to be despised Vers. 12. IN all that Sarah shall say unto thee heare her voice Abraham is bidden to give eare to the counsel of Sarah And we must learne not to despise the advice of inferiours when they speake the truth unto us and perswade us to that which is right as the Apostle saith set up them which are least esteemed in the Church 1 Corinth 6.4 Muscul. 4. Moral The truest love leaveth not a friend no not in the instant of death Vers. 16. I Will not see the death of the child Hagars heart would not serve her to see her child dye but this was but a compassionate and effeminate love give me such a friend and lover as will not forsake one in the greatest extremity and will stand by him in the agony of death when hee hath most need of comfort I condemne not the first if it proceed of tendernesse of affection rather than of nicenesse and want of duty but I preferre the other So the Lord said to Iacob moving him to goe downe into Aegypt Ioseph shall put his hand upon thine eyes Genes 4.6 4. This duty is the dearest and nearest all other performed to their friends to close their eyes when they were dead 5. Moral God heareth our prayers every where Vers. 17. GOd heard the voyce of the child c. God is every where ready to heare the complaints of the poore Ismael was heard in the wildernesse Daniel in the Lions denne the three children in the fiery furnace Ionas in the whales belly Therefore Saint Paul saith I will that men every where lift up pure hands c. 1 Timoth. 2.8 no place is then barred to our prayers Muscul. 6. Moral Old rancour must be left where true reconciliation is made Vers. 25. ANd Abraham rebuked Abimelech c. Abraham did well being now to make a firme and faithfull league with Abimelech to powre forth all the griefe of his heart at once not as the fashion of some is which make semblance sometimes of reconciliation and attonement and yet doe retaine rancour and seeds of malice in their heart as Ioab did that embraced Abner with one hand and strooke him to the heart with the other 7. Moral Inferiour officers often abuse the name and authority of their Lords and masters Vers. 26. I Know not who hath done this thing c. also thou toldest mee not c. Abraham is found to bee here in some fault that finding himselfe grieved and wronged by Abimelechs servants would complaine of it before the King but powreth it out upon this occasion Luther so many that hold themselves quiet a long time sometime in their heat will utter their stomack But the greatest fault of all was in Abimelechs servants who abusing their masters name authority do without his knowledge take away a well from Abraham Such is the officious disposition of many inferiour officers and Ministers under Princes and other great men that they will father their injurious dealings upon their authority that neither knew nor consented So Gehezi abused his Master Elisha 2 King 5.22 CHAP. XXII 1. The Method THis Chapter entreateth first of Abrahams purpose to sacrifice Isaack his sonne with other things adjoyning vers 1. to 20. secondly of Abrahams
or write all after one manner of purpose but in some variety of order and words were directed by the Spirit to write one truth Other rules also may be propounded for the reconciling of places of Scripture which seeme at the first sight to be repugnant in respect of the divers computation of time 1. When as one writer doth inclusively account the time which another doth exclusively as Luke c. 9.29 saying that Christ about an 8. dayes after was transfigured includeth in this number both primum ultimum the first and last day Matthew saying after 6. dayes doth exclude these two dayes making mention of those six that came betweene sic Augustin lib. de consens Evang. c. 56. 2. Sometime the principall part of the time is rehearsed and the small or odde numbers omitted as 1 King 2.11 David is said to have reigned 40. yeares over Israel 7. yeares in Hebron and 33. yeares in Jerusalem whereas the precise account of his reigne in Hebron was 7. yeares 6. moneths and in Jerusalem 33. yeares which make in all 40. yeares 6. moneths 2 Sam. 5.5 3. Sometime the yeares of a Kings reigne are reckoned which he reigned alone sometime those wherein he reigned with another so Iotham reigned 16. yeares alone but twenty yeares counting those wherein he governed under his Father 2 Kings 15.5.30.33 Perer. QUEST XX. Why Abrahams servant refused to eat or drinke Vers. 33. THey set before him to eat but he said I will not eat 1. Hee neither refused to eat because unusuall meat was set before him such as hee was not accustomed unto in Abrahams house as some Hebrewes thinke 2. Neither doth he deferre till he had spoken his words that is said grace as some interpret for though it is not to bee doubted but that they used in Abrahams house to receive their meat with thanksgiving yet hee meaneth the delivering of his message 3. But that is a meere fable that hee would not eat because they set poyson before him to have his goods which poyson was returned upon Bethuel who thereupon died and this fable the Hebrewes would build upon the word sam poyson answerable to the word sume here used which signifieth to place or set for neither were they so poore that they needed Abrahams goods nor so unhonest so to deale with their nearest kinsmans servant nor yet is there any affinity betweene those two words the one beginning with samech the other with shin Mercer 4. Neither doth he refraine from eating and drinking fearing lest afterward hee should not tell a sober tale 5. But his diligence is commended who preferreth his masters businesse before his meat and drinke QUEST XXI Perswasions used by Abrahams servant to further the mariage Ver. 35. THe Lord hath blessed my master c. 1. The servant beginneth to use perswasions to make a way for the mariage intended 1. That hee was rich and not by evill meanes but by Gods blessing Muscul. 2. That Isaack was borne of Sarai in her old age and so not without a miracle as a man ordained of God for some great matter Calvin 3. And lest they might object why being so rich he tooke not a wife neare hand he addeth that his master gave him speciall charge not to take a wife of the daughters of Canaan Mercer QUEST XXII Certaine fabulous conceits of the Hebrewes refused IT shall not bee amisse to note certaine fabulous collections of the Hebrewes 1. Vers. 39. They thinke that Eliezar secretly insinuated that if hee could not otherwise provide a wife for Isaack hee would offer his owne daughter but that Abraham absolutely refused because he was of the Canaanites But yet they say that this Eliezar for his faithfull service was taken alive into Paradise as Isaack came alive from thence 2. Vers. 42. Where he saith I came this day to the well the Hebrewes thinke that he came from Hebron to Charras in a day which is noted to be seventeene dayes journey and this day noteth the time not of his departure from home but of his comming thither Mercer 3. V. 47. They note that he put the jewels so upon her face that he touched not her flesh whereas the meaning is that hee gave her them rather to put them on her selfe QUEST XXIII Whether Abrahams servant gave the gifts before he knew who she was Vers. 47. WHereas before v. 22. he first brought forth the jewels before hee asked her whose daughter she was whereas here he first is said to aske her 1. Neither is it like that he asked her before he brought them forth as Iun. Perer. 2. Neither doth he here report it otherwise than it was done lest they might have accused him of levity to give jewels to one whom he knew not as Rasi 3. But first he brought them forth and then asked her the question and after gave them Mercer QUEST XXIV Why Laban is set before Bethuel Vers. 50. THen answered Laban and Bethuel 1. Neither was this Bethuel the brother of Laban as Lyran 2. Neither was Bethuel Rebeccahs father dead as Iosephus 3. Neither is Labans impiety noted who taketh upon him to speake before his father as Rasi 4. Nor yet is Laban first named as more excellent in wisdome than his father as Aben Ezra 5. But for that his father being old or sickly had committed his houshold government to Laban Iun. Mercer QUEST XXV The space of ten dayes for Rebeccahs abode how to be understood Vers. 55. LEt the maid abide with us at the least ten dayes 1. She meaneth not that is Rebeccahs mother to have her stay a yeare or at the least ten moneths as the Hebrewes and Onkelâ—s for this had bin an unreasonable request seeing the man made such haste 2. Neither the words standing thus let her abide dayes at the least ten by dayes are understood seven dayes of mourning for Bethuel whom they supposed to have beene dead for then they would not have requested for seven dayes first and then for ten but have begun with the greater request first 3. Neither is the vulgar reading the best to joyne the words together at the least ten dayes for in the originall dayes goe before 4. The best reading then is let her abide dayes that is certaine or at the least ten Iun. QUEST XXVI Of the willingnesse of Rebecca Vers. 58. I Will goe c. 1. Not that she said in effect I will goe though you will not as Rasi for this thought or speech had noâ— become the modesty of the maid 2. but rather her obedience to her parents appeareth to whom she consenteth Calvin 3. and her will was no doubt directed by the Spirit of God Muscul. QUEST XXVII How Isaack dwelled in Beersheba Abraham remaining in Hebron Vers 6â— ISaack came from the way of Beer-lahai-roi c. 1. Not that Isaack went thither to fetch Hagar to be Abrahams wife after Sarahs death as some Hebrewes for she was not Keturah as shall appeare afterward 2.
and died c. 1. Though the word gavâ— rather so signifieth expirare to give up the ghost than deficere to faint Hieromes reason is not so good quia non coâ—venit Abraha deficere it was not fitting that Abraham should faint and decrease for no morall decreasing or fainting is here spoken of but onely naturall 2. Neither is this word which signifieth to yeeld up the Spirit used onely of the just as Rabbi Salomon and Lyranâ—â— for the same is uttered of the old world Gen. 7.21 all the flesh yeelded the breath and of Ismael vers 17. of this chapter 3. Neither is Oleasters reason sufficient why we should read rather he fainted than yeelded up the spirit because it followeth he died and so the same thing would be twice expressed for this expiring or yeelding up of the spirit sheweth the facility and easinesse of his death as the word following betokeneth the thing that he dyed so this declareth the manner not that he dyed without any sicknesse or griefe as Aben Ezra for the faithfull are not exempted from the common condition of mankind Vatah. but it sheweth that he willingly rendred up his soule into the hands of God Calvin 4. Cajetanes collection is not here to be refused that three things are set downe by Moses concerning Abrahams departure 1. that he dyed that is was dissolved which belongeth unto the whole man as consisting of body and soule 2. that hee was buried which concerneth his body 3. that he was gathered unto his people in respect of his soule which was joyned to the blessed company of the Saints Cajet in hunc lâ—â—um QUEST XIII How Abraham died in a good age and full of yeares IN a good age satisfied or full of daies 1. In that Abraham is said to have died in a good old age whereas many before him were of longer life and much elder of whom this phrase is not used Philo gathereth that it was not the old age of his body but his perfection of vertue that made a good old age Disce soli viro bonâ— contingere senectutem bonam Know that onely a good old age happened to a good man sic etiam Calvin 2. Hee was full because daies is not added in the originall the Hebrewes gather that he was full not onely of daies but of all other blessings ex Mercer and he was satisfied with daies as not desirous to have his life prolonged Calvin Thus even some among the Heathen were satâ—â—e with daies as Cicero writeth of Cato that he should say Siquis deus mihi largiatur â—t ex hac atate repusrascam in cunis vagiam valde recâ—sem that if God should grant me to become a childe againe and to cry in the cradle I would refuse it Cicer. de senectus Therefore Abraham was in another sort full of daies because his daies were full of vertue hee had not spent his life in vaine but as Apelles the cunning painter was wont to say nullus dies sine linea no day without a line and Titus the Emperour if any day had passed wherein he had not done some good would say to his friends Diemperdidi I have lost a day so no doubt Abraham did passe over his time in fruitfull workes Perer. QUEST XIV How the sinner is said to die before his time ABraham then received a great blessing of God in living both long and well and dying in his time not as the Preacher saith of the wicked man lest thou die in tempore non tuo in a time not thine Ecclesiast 7.19 which is so spoken 1. Not that a man can die before the time appointed of God for a mans daies are determined with God Iob 14.5 2. Nor yet so onely because the wicked is never prepared or fit for death both because he is destitute of vertue as also hee expecteth not death in which respects in some sense he may be said to die not in his time being neither ripe for it in vertue nor looking for it 4. But the sinner is said to die before his time when the naturall course of his life which he in the judgement of man though not in the determination of God might have lived is by some violent and extraordinary kinde of death shortned and cut off as Nadab and Abihu for offering in strange fire were thus before their time consumed with a fire sent from God Levit. 10. ex Perer. QUEST XV. What it is to be gathered to his people Vers. 8. ANd was gathered to his people 1. This people are not the sunne moone and starres or the invisible idaea or formes according to the which these sensible things were made or the foure elements of the which the bodies of men are compounded as Philo imagineth these are but Platonicall conceits and who seeth not how unproperly the name of people agreeth to any of these 2. Neither with Augustine by people doe we understand the society and company of Angels for Ismael also is said vers 17. to be gathered to his people 3. Neither can it bee applied to Limbus patrum where all the just men were from the beginning of the world as Lyranus Rupertus unlesse they will say that Ismael also went into the place of just men who was also gathered to his people and whereas they make Limbuâ— patrum a member of hell a place of darknesse Abraham went not thither seeing Abrahams besome was a place of rest and joy where the Angels were for they carried Lazarus soule thither But these blessed spirits are Angels of light and not of darknesse 4. We also refuse Burgensis conceit who noteth a difference of phrase in the old and new testament when the Scripture speaketh of the dead they are said that die in the new testament to die in the Lord which phrase is not used of any in the old testament because they were not admitted ad beatificam Dei visioneâ—â— to the blessed presence and sight of God Contr. Indeed I grant that after the manifestation of the Messiah to the world the Scripture speaketh more clearely of the faithfull departed in the new testament because the Messiah was then come but not for any such cause pretended for even the soules of the faithfull departed in the old testament did enjoy the presence of God as David saith I shall behold thy face in righteousnesse and when I awake be satisfied with thine image Psal. 17.15 he doubted not but that his soule first apart should see God and then both body and soule in the resurrection and the Scripture speaketh evidently that Abraham Isaack and Iacob did live with God for of them God is called who is not the God of the dead but of the living Matth. 22.32 5. Neither this phrase to be gathered to his people doth only signifie to be in the state of the dead and equivalent to that phrase to sleepe with their fathers which is spoken of the wicked as well as of the righteous as idolatrous Ahaz is
aâ—tributed to the second ranke of gods who provided for all things betweene the Moone and the earth the third they yeelded to the spirits who governed the actions of men But the Scripture teacheth us that all things in heaven and earth are ruled by Gods providence in so much that a sparrow cannot fall upon the ground without the will of God Matth. 10.29 as the Prophet David also saith Who is like unto the Lord our God that hath his dwelling on high who abaseth himselfe to behold things in the heaven and the earth Psal. 113.5 6. 3. Confut. Iacobs ladder doth not signifie the monasticall profession PErerius interpreteth this ladder out of a counterfeit peece of Bernard to be the discipline of Monasticall life and namely the way and rule of Benets order whereby the founder of that order S. Benedict went to heaven numer 34. Contra. 1. First then it is requisite if this ladder signifieth Monasticall discipline that he which first saw it should have beene a professed Monke but I thinke they will not say that Iacob was a Monke the most speciall part of which profession consisteth in the vow of single life 2. Christ himselfe standeth upon the top of this ladder to whom the way and ladder is directed he then that climbeth this ladder must ascend by faith in Christ but the Monks thinke to climbe up to heaven by their merits 3. Iacob was a figure of Christ upon whom the Angels of God should ascend and descend Ioh. 1.51 it is great presumption then to put Benet in Christs place that Iacob should bee a figure of him 4. This ladder sheweth the way that every true Israelite of Iacob should ascend by but every true Israelite and Christian is not a Monke 4. Confut. Philo confuted concerning the ascending and descending of soules PHilo understandeth the ayre to be this ladder Basis terra coelum caput The earth is the foot of this ladder the heaven is the head or top the Angels are the soules Quas aer habet stellis pares which the ayre is filled with equall to the starres in number some of these descend into the bodies some ascend Alia ad corpora recurrunt Some returne to the bodies againe thus Philo Platonizeth Lib. de somniis In this device of Philo three notable errours are discovered 1. The ayre is not the seat or region of soules but the spirits of the just are in heaven where Jesus Christ is and the holy Angels Heb. 12.22 23 24. 2. The soules had no being before their bodies that they should descend into them as from another place God formeth the spirit of man within him Zachar. 12.1 3. Neither doe the soules once separated from the bodies returne any more to cohabit in earthly and mortall bodies The spirit returneth to God that gave it Eccles 12.7 5. Confut. Against the Helvidians Vers. 15. I Will not forsake thee till I have performed c. The Helvidians because it is said that Ioseph knew not Mary â—â—ll she had brought forth her first-borne sonne Matth. 1.25 would gather thereupon that he knew her afterward they may as well conclude here that after God had performed to Iacob that which he promised that he did forsake him then Muscul. 6. Confut. Temples have no inherent holinesse but in regard of the use Vers. 17. THis is no other but Gods house c. This proveth not that Temples and Churches are more holy places in themselves which is the opinion of the Romanists 1. Their Temples being polluted with idolatry are prophane and unholy 2. Though before Christs comming the Lord chose his speciall place where he would have sacrifices offered and not in any place beside and so some places were privileged with a legall kinde of sanctity more than others yet now since that Christ hath every where opened heaven to the prayers of the faithfull that distinction remaineth not 3. Even Bethel retained not an inherent holinesse but in respect of the religious use for after that it was by Ieroboam defiled with Idolatry it was no more Bethel the house of God but Bethaven the house of iniquity 7. Confut. Against the anointing of Altars Vers. 18. HE powred oyle upon the top of it c. Hence Rabanus groundeth that superstitious use of anointing the Altar with oyle Altare post aspersionem aquae Chrysmate ungitur ad imitationem Patâ—iarcha Iacob The Altar after the sprinkling of water is anointed with Chrysme after the imitation of the Patriarke Iacob Lib. de institut Clericor cap. 45. Contra. 1. The ceremonies of the law which were figures and shadowes of things to come are not meet ornaments for the Gospell such were their washings anointings sacrifices and other rites they were shadowes of things to come but the body is Christ Coloss. 2.17 The body then being come what need the shadow 2. The same ointment that Christ was anointed with his members also receive but that was a spirituall unction Luk. 4.18 The spirit of the Lord is upon me because he hath anointed me Of this anointing the Apostle speaketh You have an oyntment from him that is holy and ye have knowne all things 1 Ioh. 2.20 3. But if Iacobs anointing must be a patterne why doe they also sprinkle water which he did not Iacob also used profane and common oyle such as he carried for his journey but their oyle must be hallowed first and consecrated Iacob here maketh no Altar but setteth up a pillar for a monument why doe not they by the same example powre oyle upon their Crosses and Pillars in the high-way 8. Confut. Bethel become Bethaven and Rome Babel Vers. 19. HE called the name of that place Bethel Yet afterward when it was prophaned by idolatry it was called by the Prophets Bethaven the house of iniquity we need not therefore marvell if that Rome sometime the Church of God bee now become Babel the fountaine of corrupt doctrine the place and seat of Antichrist they cannot shew such warrant for the consecration of Rome as the Scripture speaketh for Bethel which of the house of God was made an habitation of filthy Idols and so is Rome Muscul. 6. Places of morall observation 1. Observ. We must not amend one errour by another Vers. 9. THen went Esau to Ishmael c. Esau in stead of correcting his former errour in taking him wives from the daughters of Canaan committeth another in matching into the stocke of Ismael that was also a stranger from the covenant he thought he should please his father though he did not thorowly reforme himselfe if he came a little nearer such is the reformation of hypocrites they thinke they have done well if they can dawbe over their sinnes and set some colour upon them by a pretended reformation as Herod did Who seemed to reverence Iohn and when he heard him hee did many things and heaâ—d him gladly Mark 6.30 Mercer Calvin 2. Observ. Patience and labour to be endured for vertue Vers. 11. HE tooke of the stones
1. as also such was the use among the Romans as Gellius maketh mention of an Epistle written by Augustus to Caius Celebrasse me sexagesimum quartum natalem meum That he had celebrated the 64. yearely day of his nativitie 2. Yet doe wee not reade of any of the righteous in the Scripture that kept their birth-day but rather cursed it as the beginning of sinne and sorrow as Iob did cap. 3. and Ierem. cap. 20. only we reade of this Pharaoh and Herod the tyrant that kept a memorie of their birth-daies Perer. yet it is not unlawfull to celebrate the memoriall of the nativitie daies of Kings and other worthy men and women so that we take heed of superstition in giving the honour of such daies unto men as the Church of Rome doth and that we abuse not such daies to prophanesse and wantonnesse as the Heathen did but only thereby take occasion to give God thankes for such worthy instruments which he in mercie raised up to the Church or Common-wealth Calvin Mercer 4. Places of Doctrine 1. Doct. 〈…〉 2. Doct. 〈…〉 3. Doct. Ministers that sow spirituall things may reape temporall Vers. 14. HAve me in remembrance Ioseph was worthy to have this kindnesse shewed him that had beene an interpreter and messenger of so good tidings according to the same rule it is lawfull for the Ministers of God the interpreters of the word that sow spirituall things to the people to reape temporall Muscul. 5. Places of confutation 1. Confut. The interpretation of Scripture must be taken from the spirit of God 〈…〉 Vers. 8. ARe not interpretations of God As God by the spirit of God did 〈…〉 dreame so the interpretations of the secrets of Gods word proceed from the spirit of God as our Saviour interpreted the Scriptures to the two disciples and opened their 〈…〉 them Luk. 24.45 wherefore we are not to depend upon the tradition of the Church opinion of 〈◊〉 conceit of Pope and Cardinals for the understanding of the word but wee must 〈…〉 God speaking in the Scriptures Muscul. 2. Confut. Against the superstitious festivall of the virgin Marie Vers. 20. PHaraohs birth-day Perer. taketh occasion hereby to justifie the practice of the Church in celebrating the birth-daies of three of our Saviour the virgin Marie and Iohn Baptist in Gen. c. 40. numer 11. Contra. 1. The Nativitie of our Saviour is worthily celebrated because in himselfe he was the rarest birth that ever came into the world being without sinne and in respect of us the most beneficiall by whom our redemption and everlasting salvation was purchased 2. The nativitie of Iohn Baptist is solemnized as a matter indifferent by the Church not to the honour of Iohn but to the praise of Christ whose forerunner he was and we finde mention made in Scripture of his strange and extraordinarie birth 3. But the Nativitie of the virgin Marie is a superstitious solemnitie because they consecrate it to the honour of the virgin it is blasphemous in that they hold her to have beene without sinne which prerogative is onely peculiar to our blessed Saviour it is also vaine false and frivolous because there is no mention made of it in Scripture 6. Places of exhortation 1. Observ. Of the slipperie state of Courtiers Vers. 2. PHaraoh was angrie against his two officers c. These two were principall officers in Pharaohs court yet suddenly cast out of their Princes favour wherein wee see the slipperie state and condition of Courtiers who are to day in favour to morrow in disgrace as Haman was with Akassuerus Muscul. Little doe men consider that ambitiously desire to be great in Court how soone their faire weather may be overcast with clouds 2. Observ. Compassion toward the afflicted Vers. 7. WHerefore looke ye so sadly to day Iosephs humanitie appeareth that first offereth himselfe to these men in miserie to comfort and cheare them up as our Saviour asked the two disciples walking by the way why they were so sad Luk. 24.17 and to Marâ—â— Magdalene he said why weepest thou Iohn 20.15 such ready compassion should we shew to them that are in heavines Marlorat 3. Observ. No man to presume beyond his strength and gifts Vers. 8. TEll me them now c. Daniel having received a greater gift of interpretation was able both to tell the King what he had dreamed which was gone from him and the interpretation of it Dan. 28. Ioseph presumeth not beyond his gift but first desireth these dreames to be rehearsed unto him whereby we learne that every man consider his strength and gift from God and put not himselfe forward beyond that Calvin this is that which the Apostle saith that everie man understandeth according to sobrietie as God hath dealt the measure of faith Rom 12.3 4. Observ. Carnall men heare the word for worldly profit Vers. 16. WHen the chiefe Baker saw that the interpretation was good c. Hee desired an interpretation of his dreame not because hee had a minde to bee instructed thereby but for that he expected some good also So many men make semblance of some love toward the preaching of the word not of any conscience but onely seeking thereby their pleasure and prosperitie which missing of then they depart heavie and fact as the rich young man did goe from Christ Mark 10. Calvin 5. Observ. Ministers must not be afraid to denounce Gods Judgements Vers. 19. WIthin three daies shall Pharaoh take thine head Ioseph sheweth himselfe a faithfull messenger that would not conceale the interpretation from the Baker though he knew it should not bee welcome so it is the dutie of faithfull Ministers not to feare to denounce the judgements of God to his people though they have shall thankes for their labour Calvin 〈◊〉 the Prophet Michâ—â—ah did frankly and freely deliver his message to wicked Ahab 1 King 22. 6. Observ. Courtiers all for themselves Vers. 23. THe chiefe Butler did all remember Ioseph Here wee have a right patterne of a temporizing Courtier who partly for feare to move the King partly being addicted to his profit to serve his owne turne would make no mention of Ioseph Muscul. The like minde was at the first in Esther who fearing the Kings displeasure refused to make sute for her people but Mordrehai roused her up from that court-like sleepe and awaked her Esther 4. CHAP. XLI 1. The Method or Argument IN this chapter wee have set forth 1. The dreames of Pharaoh both tending to one and the same end vers 1. to vers 8. 2. The interpretation of the dreames 1. The occasion of sending for Ioseph by the narration made by the Butler of that which had happened in prison Vers. 9. to Vers. 16. 2. The repetition and rehearsall of Pharaohs dreames to Ioseph Vers. 17. to Vers. 25. 3. The interpretation it selfe together with the counsell and advice of Ioseph Vers. 28. to Vers. 37. 3. The exaltation and prosperitie of Ioseph whereunto belongeth 1. The authoritie committed unto him
in the true worship of God but that he urged them generally to circumcision being not of the seed of Abraham to whom that ceremonie appertained is not like Mercer 4. Ioseph is said v. 56. to breake to the Egyptians that is to sell them food for so the word shabar signifieth either because it breaketh famine or because it is broken and ground to make bread of or rather because they made their bread in thin cakes and so used to breake not to cut it Mercer 4 Places of Doctrine 1. Doct. God only the disposer and foreteller of things to come Vers. 25. GOd hath shewed Pharaoh what he is about to doe God therefore is not an idle beholde or foreteller of things to come but a doer and disposer of them which overthroweth the opinion of the heathen that ascribe the actions of men some to fatall necessity as the Stoikes some to fortune or chance as the Epicures but the Scripture telleth us that whatsoever pleaseth God be doth in heaven and earth Psal. 135.6 Further we see that onely God that worketh in the world can foretell the things that are done in the world as the Prophet joyneth them both together Shew the things that are to come hereafter c. doe good or evill c. 41.21 therefore neither spirits nor any other creatures that are not able to dispose things done in the world have the foresight or knowledge of things to come 2. Doct. Repetitions of the same thing in Scripture not vaine Vers. 32. THe dreame was doubled because the thing is established with God c. Hence then it is evident that repetitions in the Scripture are not vaine tautologies and superfluous battâ—logies but that they are set downe for more certaintie for which cause this dreame was doubled to Pharaoh Mercer like as Saint Paul saith Philip. 3.1 It grieveth me not to write the same things unto you and for you it is a sure thing 3. Doct. The holy Ghost proved to be God Vers. 38. CAn we finde such a man as this in whom the spirit of God is Augustine noteth this to be the third place in Genesis where mention is made of the spirit of God the first is Gen. 1 2. The spirit of God moved upon the waters the second Genes 6.3 My spirit shall not alwaies strive with man the third in this place quaest 134. in Gen. 4. Doct. The mutability and change of time Vers. 54. THen began the seven yeares of famine to come c. After the yeares of plenty follow the yeares of famine so after peace commeth warre after health sicknesse nothing is permanent or of long continuance here Muscul. as the wise man saith There is a time for every purpose under heaven c. a time to weepe a time to laugh a time to mourne a time to dance Eccles. 3.14 5. Doct. Of the lawfulnesse of rich apparell and other ornaments in men of honourable place and calling Vers. 42. PHaraoh tooke off his ring Ioseph commeth forth adorned with these complements of honour a ring gold chaine fine linnen riding in the second charriot So that such ornaments are not to be condemned in men of honourable place and condition if these two rules be observed that neither such things be ambitiously sought and desired as here this great honour was offered to Ioseph by Pharaoh of him not begged and that they be not used to ostentation and vaine glory And for the lawfulnesse of rich apparell and ornaments of gold in men of high place to shew their authority and the more to keepe the people in feare and obedience the testimonie of our Saviour may suffice Mat. 62.9 Salomon in all his glory was not arayed like one of these 5. Places of Confutation 1. Confut. Against superstitious shaving Vers. 14. ANd he shaved him c. Ioseph was shaved not only to cleanse himselfe from the filthinesse and smell of the prison but because it was not the fashion of that country to comâ— before the king with long and disordered haire Mercer This was a civill use of shaving they placed no religion in it as the Popelings of Rome doe 2. Confut. The vulgar Latine not wholly Hieromes translation Vers. 43. THey cryed before him Abrech This Hierome taketh to signifie a tender or young father of Abh father and rech tender delicate tradition in Gen. yet the Latine translation under Hieromes name readeth otherwise They cried before him that all should bow their knees whence it is evident that the vulgar Latin was not wholly of Hieromes doing beside it is very corrupt in divers places as vers 54. for in all the land of Egypt was bread the Latine hath in all the land of Egypt was famine 3. Confut. Against the popish prohibition of the marriage of Ministers Vers. 50. HE gave him to wife Asenah daughter of Potipherah prince or priest of On. The word cohen signifieth both a priest and a prince the Chalde readeth prince others the priest H.S. But because the priests were in great authority in Egypt and as from the Philosophers they chose Priests so out of the priests they made princes Mercer I thinke he was both priest and prince that is the chiefe and principall priest This sheweth that among the Egyptians their priests were married and had children so also was it lawfull in the old testament for the priests and in the new for the Apostles to be married and never forbidden in the Church of God till Antichrist began to set in his foot and his adherents to teach the doctrine of devils c. forbidding to marry and commanding to abstaine from meats as the Apostle saith 1 Tim. 4.1 3. 4. Confut. Against the superstitious restraine of marriage among Hebrews and Romanists Vers. 50. NOw unto Ioseph were borne two sonnes before the yeares of famine came The Hebrews note from hence that all the time of famine Ioseph abstained from the company of his wife because his children were borne before the famine came and that it is unlawfull for the man and wife to come together in the time of famine or any other common calamitie as they would gather out of Ioel 2.16 Let the Bride-groome goe forth of his chamber and the Bride out of her bride-chamber c. Contra. 1. It followeth not because Ioseph had no children borne in the time of the famine that therefore he came not to his wife all that time as though it is to be imagined that the Patriarkes when they had no children borne abstained from their wives 2. True it is that the man and wife according to the counsell of the Apostle should sometime sequester themselves for fasting and prayer but it must bee onely for a time and with consent lest Satan tempt them for their incontinency 1 Cor. 7.5 they must not then defraud one another for many moneths or many yeares Not much unlike to this Jewish conceit is the Popish restraint of marriage in the time of Lent for the holinesse
Such things as went before as The occasion which was their grievous oppression in Egypt chap. 1. The preparation of the instruments of their deliverance of Moses chap. 2 3 4. and Aaron chap. 4. with their message to Pharaoh chap. 5 6. The meanes procuring their deliverance those ten severall plagues which were sent upon Egypt described from chap. 7. to chap. 12. 2. Their deliverance it selfe consisting of their Departure out of Egypt with the manner thereof and institution of the Passeover chap. 12. and their going forward in their journey c. 13. Their passing thorow the red sea with the destruction of the Egyptians chap. 14. Their thanksgiving chap. 15. â— In the constitution of the Church is set forth 1. The provision of things necessarie for them as 1. Their foode chap. 16. and water for their thirst chap. 17. 2. Defence from their enemies as the Amalekites chap. 17. 3. A politike order set for government c. 18. 2. The prescription and promulgation of lawes Morall chap. 20. with the preparation thereunto chap. 19. Judiciall belonging to the policie of the Common-wealth chap. 21. to 24. Ceremoniall touching The sacred things of the Tabernacle chap. 25.27.30 The Tabernacle it selfe c. 26.27 The Ministers of the holy things the Priests and Levites Their institution with their holie garments chap. 28. Consecration ch 29. The workmen and instruments chap. 30. 3. The execution and practice of their people partly in Their disobedience to the Morall law in their apostasie and idolatrie chap. 32. with their reconciliation chap. 33.34 Their obedience concerning the ceremonials Of the people in bringing stuffe to make the Tabernacle and other holy things chap. 35.36 Of the workmen in making all things according to the patterne chap. 36. to 39. Moses in approving the worke chap. 39. and disposing it chap. 40. 3. Certaine generall questions out of the whole booke explaned QUEST I. Concerning the inscription of the booke THis booke is called in Hebrew of the first words velle shemoth that is and these are the names of the Greekes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus of the miraculous going of the Israelites out of Egypt Simler The inscription of the bookes of Scripture is of three sorts for it is taken either from the persons that wrote them as the bookes of Esay Ierem. c. or whereof they be written either in generall as the bookes of Ioshuah and of the Judges or in part as the bookes of Samuel or else from the things entreated of as the booke of Leviticus Numbers c. or of the first words of the booke as Genesis is called of the Hebrewes beresheth in the beginning Leviticus veâ—â—kra and he called c. which are the first words of the text and so also is this booke named as is said before Iun. and the reason of it may be this because where the writer of any booke of Scripture left it without name they of elder time for reverence and religion sake did forbeare to give it any title Simler QVEST. II. Of the computation of yeeres comprehended in the storie of Exodus COncerning the continuance of time and number of yeeres which are comprehended in this booke they are found to be 142. as may bee thus gathered From the death of Ioseph to the birth of Moses are yeeres 60. from the birth of Moses unto the departure of Israel out of Egypt are yeeres 80. chap. 7.7 from the departure of Israel thence unto the Tabernacle erected was one yeere chap. 40.17 Iun. These two latter numbers are certainly gathered out of the Scripture only the first may be doubted of which is thus also warranted all the time of the peregrination of Abraham and his seed in Egypt and Canaan maketh 430. yeeres Exod. 22.40 this time beginneth when Abraham was called out of his countrie and 30. yeeres was run at the birth of Isaack who at 60. begat Iacob Gen. 25.26 who at an 130. went downe into Egypt unto Ioseph Gen. 47.9 who being then 39. yeeres old and dying at an 110. Gen. 50.26 lived after that yeeres 71. then put hereunto 80. yeeres of Moses age all maketh joyning the summes of 30.60.130.71.80 together yeeres 371 there remaineth then the summe of 59. yeeres or 60. to make up the whole summe of 430. yeeres QUEST III. Whether Moses were the writer of this booke NOw that Moses was the pen-man and writer of this booke the spirit of God being the author and inspirer thereof it is diversly evident 1. for Moses testifieth of himselfe that he wrote all the words of the Lord Exod. 24.4 which are contained in this booke 2. The Scripture so divideth the bookes of the old Testament that they were written either by Moses or some other of the Prophets Luk. 16.31 3. Our Saviour alleaging a certaine place out of this booke doth call it the booke of Moses Mark 12. 26. Have you not read in the booke of Moses so also Luk. 20.37 And that the dead shall rise againe even Moses shewed it beside the bush when he said c. QUEST IV. Whether Moses Iudiciall lawes do now necessarily bind the Civill Magistrate BUt whereas in this booke divers both morall ceremoniall and Judiciall lawes are prescribed whereof the two first there is no question but that the one doth bind us still and the other is abrogated only concerning the Judicials of Moses it is controverted whether Christian Magistrates are bound to observe them which Judicials being of three sorts either such which are annexed to the Morall law as the punishment of adulterie and murther and disobedience to parents with death and such like or such as were appendant to the Ceremoniall law as the punishment of those that touched any dead thing or that came neere a woman in her monethly course and such like or such as belonged to the peculiar policie and state of that Common-wealth as concerning the yeere of Jubile the raising up of seed to the brother departed in marying his wife and such like of the two latter there is no doubt made but that the one is abrogated together with the ceremonies whereon they attended the other as proper to that government are now determined only the third kinde of Judicials remaineth about the which great question is made how farre Christian governours are obliged to the same For the discussing of which question 1. I neither am of their opinion which thinke that the Judiciall law is left to the libertie of the Christian Magistrate to adde to it and take from it and to alter it as shall â—e thought fit for the time and manner of the countrey for this were 1. to be wiser than God to leave altogether those directions and rules of justice which he hath set downe and the Apostle saith the foolishnesse of God is wiser than men 1. Cor. 1.25 that which seemeth to be meanest of the Divine orders is farre beyond the wisest humane inventions 2. And there is but one Law-giver that
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enchanters R. Levi taketh them to be those which by naturall meanes seeme to doe strange things while their craft is not perceived as here they seeme to make serpents of rods R. Saadias would derive it of chor and atam which signifieth an hole and secret because they did hide in secret holes and places as in graves those whom they consulted with and which gave answer unto them but this seemeth to be curious The fourth word is lahate of lahat which signifieth fire or the blade of a sword as Gen. 3.24 because Magicians use not onely words to enchant with but other instruments Aben Ezra But their enchantments are rather so called because they deceive men making them to take one thing for another as the fight is easily deceived in shaking of a bright sword Borrh. QUEST VIII Of the divers kindes of magick BEsides these here named there were other kindes of Magick as Plinie rehearseth divers as how they divined by water by the aire by the starres by basons shadowes talke with the dead lib. 30. c. 11.2 Augustine out of Proclus and Porphyrius sheweth that they made two kindes of Magick the one was thourgia which by certaine sacrifices and a fained purity of the body and by other rites did invocate as they thought the good spirits the other was called goetia because they used mourning in invocating of spirits and Necromantia because they consulted with the dead 3. Suidas maketh three sorts Mâ—gia art Magicke which was by invocating of the spirits for the effecting of some good worke as they were made to beleeve Goetia which by mourning called upon the spirits of the dead Pharmacia when they used or applied any venomous or poysoned thing Ex Perer. 4. But to know the divers devilish devices which Magicians used we can have no better direction than from the Scripture it selfe Deut. 18.10 Where beside these two kindes before rehearsed of jidgeni the wisard and casheph the Jugler or deceiver there are six more magicall practices set downe The first is Kasam the diviner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint such as tooke upon them to tell of things which were lost and to declare hid matters and things to come such as divined by visions as Micah 3.6 The next is meghonen an observer of times Planetarius a Planetary such as by the aspect of the starres moving of the cloudes and by such like tooke upon them to prognosticate not of naturall things but of civill and humane affaires so is the word used Isai. 2.6 They are Southsayers as the Philistims and what the Philistims were we may read 1. Sam. 6. who by the going of the cart and by the way it tooke did take upon them to finde out the author of the plagues that were sent upon them the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as observe words and use spels The third is nachash an Augur or Conjecturer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as by the flying of birds or such like doe make conjectures as they that count the crossing of a hare the way ominous and such like The fourth is casheph the plurall whereof is cashphim deceivers touched before The fift is chober chaber the Inchanter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint that useth inchantment as it is expounded by another word Psal. 58.6 lachash which signifieth to mutter or whisper such as take upon them to charme Serpents and adjure Devils and to doe great cures by hanging inchanted things about the necke or such like the word chabar signifieth to joyne because such have a league and conjunction with evill spirits The sixt is shoel obh that asketh of familiars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloquus Septuagint that give answers as though a spirit or familiar spake within them for obh signifieth a bottle or the belly swelling and puffed up and ready to brast as Iob. 22.20 The seventh is jâ—dgoni the Wisard spoken of before The eight is doresh el hamethim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that inquireth of the dead such as make men beleeve they can raise up the dead to consult with them whereas it is the Devill in their likenesse as the witch of Endor brought up the Devill in likenesse of Samuel 1. Sam. 28. QUEST IX Of the first author and inventor of art Magick Vers. 11. THese Charmers of Egypt Though Egypt was much given to this devilish invention of Magicke yet neither were they the first founders nor the onely professors of it 1. Most Writers doe make Zoroastres of Persia the author of it as Plinie and Diogenes Laertius Iustinus Plinie writeth of him that hee only of all men that ever were laughed the same day hee was borne and his braine so moved up and downe that it would remove or put off the hand laid upon it which they say was a signe of his great and mysticall knowledge the author of the Scholasticall history saith that this Zoroastres was Ninus who wrote this art Magicke and the seven liberall Arts in fourteene pillars seven of brasse and seven of bricke to preserve them from the destruction of the world one by water the other by fire 2. Concerning the antiquity of Zoroastres hee was neither so ancient as some write that hee was 600. yeeres elder than Plato or five thousand yeeres before the battell of Troy as Hermippus as Laertius citeth him nor yet was he so late as Xantus Lydius maketh him to be but six hundred yeeres before Xerxes expedition into Greece For Zoroastres was in the time of Ninus when Abraham lived from whose birth to the first Olympiad are counted 1268. yeeres and the battell of Troy was 407. yeeres before the beginning of the Olympiades But Xerxes passage into Greece followeth in the 75. Olympiade and Plato his death in the 108 Olympiade by this it is evident that Zoroastres was neither so many yeeres before the first nor so few as the rest imagine 3. But Cassianus deriveth the first invention of Magicke from before the floud for whereas Adam having the knowledge of the celestiall bodies and elements taught the same unto Seth which kinde of knowledge continued uncorrupt in the righteous seed till they joyned in marriage with the posterity of Cain then they abused and prophaned the same to the finding out of superstitious and Magicall devices which wicked inventions they say were preserved by Cain and by him graven in certaine plates of mettall sic Cassianus collat 8. cap. 21. So these devilish practises continued along and were dispersed in the world they were rice in Canaan in Moses time as may appeare by the Lawes made against such in divers places but especially Deut. 18.10 And afterward about the time of the Trojane warre these Magicall studies were much followed as Homers fable of Circes sheweth Orpheus among the Thessalians and Osthanes that accompanied Xerxes in his warre against Greece were famous in this kind Pythagoras and after him Empedocles Democritus Plato seemed to make great account of
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
spirits hath no shew of any warrant at all in the Scripture which Pharisaicall superstition is reproved by our Saviour Matth. 23.5 for while their chiefe care was to bind such monuments unto their foreheads and hands in the meane time the law went out of their hearts The like superstition hath much prevailed in time past among Christians who by writing some parcell of Scripture as the beginning of the Gospell of S. Iohn and by hanging it about their necke or an Agnus Dei and such like thought themselves sufficiently garded against spirituall assaults Simler 5. Augustine is farre wide in the application of this ceremony for upon these words It shall be as a signe upon their hands thus collecteth Super manus id est super opera that is upon their workes and so inferreth hereupon that fides praeponenda est operibus that faith is to bee preferred before workes which assertion and conclusion of his is most true yet not proper or peculiar to this place August quaest 48. in Exod. QUEST VIII Of the redeeming of the first borne of uncleane beasts Vers. 13. EVery first borne of an asse c. 1. The first borne which were peculiar unto God were either of men or beasts the firstlings of the beasts were either cleane or uncleane the cleane were to be sacrificed the uncleane were either to be redeemed or else to be beheaded as the asse and other beasts of service but some could not be redeemed but they must be killed as the dog Simler 2. By the first borne of the asse all other uncleane beasts are signified this kind is put for the rest because there were great store of them in that country Iun. 3. The neck must be striken off lest that which was holy unto God should bee put to prophane uses Iun. and by the horror of this â—ight to testifie the ingratitude of the owner of the beast who had rather his beast should be killed than redeemed Pellican This breaking or cutting off the necke did signifie also the hard and stiffe necke of the people which in time the Lord would bend and breake Borrh. 4. God would have the first borne of uncleane beasts also to be peculiar to him although they were not ordained for sacrifice yet were they otherwise necessary and profitable for mans use and to let them understand that to God nothing was uncleane which he had made but he saw all things to be exceeding good Pellican QUEST IX Of the conditions required in the first borne of cleane beasts Vers. 12. THe males shall bee the Lords c. 1. Three things are required in the first borne of beasts which should be offered unto God 1. That they should bee of cleane beasts for it was not lawfull to present any uncleane thing unto God Vatab. 2. Then the first borne to acknowledge God the giver and author of all things which we have Pellican 3. They must be males because the best and most perfect things must be given unto God and this was a type of that perfect man Christ Jesus whereunto the Apostle alludeth when he saith Till we all meet together c. unto a perfect man and unto the measure of the age of the fulnesse of Christ Ephes. 4.13 Borrh. 2. Elsewhere in the law there are three other rules set downe to be observed in the consecration of the first borne as first that the first borne should bee seven dayes with the damme and upon the eight day it should bee given unto God Exod. 22.30 which time was set both to prevent the fraud which might bee used in offering things soone taken from the damme which were of no use nor service and so the Lord should be defrauded aâ— also in this perfixed time of 8. dayes there was a correspondency to the law of circumcision which was limited to the eight day Gen. 17.12 Calvin Secondly in voluntary oblations they were forbidden to dedicate unto the Lord any of the first borne because it was the Lords already Levit 27.26 which was to prevent and to meet with mens hypocrisie that would pretend devotion in offering somewhat unto God but yet would give him nothing but that which was his owne already Thirdly they were commanded Neither to doe any worke with the first borne bullocke nor to sheare their first borne sheepe Deut. 15.19 this was commanded to stay mens covetousnesse that although they would not defraud the Lord of his first borne yet would take so much profit of it as they could therefore they are charged to offer unto God his first borne without any diminution neither to present a first borne bullocke worne out with labour or a shorne sheepe Calvin QUEST X. Of the law of redeeming the first borne of men Vers. 13. LIkewise the first borne among thy sonnes shalt thou buy out with money 1. The reason of this exception was both because it was an impious thing to offer any humane sacrifice unto God Simler such were the impious sacrifices of the Heathen to consecrate their sonnes through the fire unto their abominable Idols which the Lord forbiddeth his people to doe That they should not give of their children to Moloch Lev. 20.2 Another reason was because the Lord had determined that the Levits should be consecrate to his peculiar service in stead of the first borne Calvin 2. There are two kinds of exchanges made for the first borne one was for that time only when the Levites were taken for the Lord in stead of the first borne as the males of the Levites from one moneth old being 22000. were given unto God out of all Israel for their first borne which came to 22270. persons and the odde 270. persons were redeemed for money every one being set at 5. shekels Numb 3.47 The other redemption was perpetuall which was made with money for every one of their first borne they were to give five shekels Numb 18.16 3. The first borne also were two wayes to be redeemed one was peculiar unto the first borne to redeeme them with money the other was common not only unto the first borne but unto all males which should be borne that the mother at the time of her purifying should offer a lambe or a paire of turtle doves or of young pigeons Levit. 2.6.8 but this offering served rather for the purifying of the mother than for the consecrating of the child Both these lawes were fulfilled in the birth of our Saviour Christ for both hee was presented unto God as the first borne and his mother brought an oblation according to the law Luk. 2.23 24. Ferus 4. There were also two kindes of consecrating the first borne the one wherein the Lord had a right unto them as unto the first borne of cleane beasts which were to be sacrificed in which case the first borne were to be redeemed the other when they were consecrate unto Gods speciall service in the tabernacle as Anna vowed Samuel unto God or to a more strict kind of life as Sampson
for that heathenish conceit of the Philosopher that vertue is not properly said to be in women it is contrary to that position of the Apostle that in Christ there is neither male nor female Galath 3.28 the spirit of God can plant grace and vertue in the hearts of women as well as of men nay often the Lord chuseth the weake things of this world to confound the mighty things 1. Cor. 1.27 And the examples of so many vertuous and good women in the Scriptures of Sara Rebecca Anna the Shunamite and the rest in the old of Marie Anna Martha Lydia Dorcas and many other in the new Testament doe evidently confute that prophane paradox of the Philosopher 4. And to deliver the regiment of women from the Cardinals vile and impure slaunder this country and nation of ours as is hath found the government of a woman the worst in the late Marian persecutions when more good men and women Saints of God were put to death than in any three Kings reigne beside so have we seene it in the next change the best of all other Princes reignes that went before famous Queene Elizabeths government as for flourishing peace honourable fame and name enriching of the Land subduing of forraine enemies enacting of good lawes may be compared with the reigne of any former Kings So for the advancing of true religion increasing of learning propagating the Gospell none of her predecessors came neere her That as the refining of coine being reduced from base money to pure silver and gold was her honour in the Civill State so the purging of religion according to the purity of the word of God in the Church shall bee her everlasting fame in the world and is her eternall reward with God 4. Confut. That Christ shall have no Iudges under him at the latter day but shall be the only Iudge himselfe Vers. 22. LEt them judge all small causes Origen upon these words hath this private conceit Hanc sâ—guram Iudicum non solum in hoc seculo sed etiam in futuro servandam c. 〈◊〉 this forme of Iudges shall be observed not only in this world but in the next And then he alleageth that text Matth. 18.28 That when the Sonne of man shall sit in the throne of Majesty yee which have followed me in the regeneration shall sit upon twelve seats and judge the twelve tribes of Israel Whereupon he inferreth that Christ at the day of judgement shall appoint other Judges beside himselfe Qui judicent populum de mineribus causiâ— c. Which shall judge the people in smaller causes referring the greater to him The Rhemisnis and Romanistes whose manner is to scrape all the refuse of the Fathers affirme likewise That the faithfull shall judge and give sentence with Christ at the latter day wresting the same text in Matthew to the same purpose Contra. 1. The Apostles and Saints are said indeed to judge the world but not in that sense as Christ is said to be the Judge of the world but as he saith his Word shall judge them at the latter day Ioh. 12.48 that is be a witnesse against them so the Word preached by the Saints in their life and their conversation following the same shall be a witnesse against the world and so their condemnation like as in the processe of judgement here in earth the evidence that is brought in and the witnesses produced are said to condemne the guilty partie and to judge them though the Judge only give sentence Thus Ambrose fitly expoundeth this phrase Iudicabunt Sancti hunc mundum quia exemplo fidei illorum perfidia mundi damnabitur The Saints shall judge the world because by example of their faith their perfidiousnesse shall be condemned 2. For otherwise if Christ should observe the same forme which Moses did to appoint coadjutors because he alone sufficed not this were to derogate from his all sufficient power who needeth not as man any assistants or fellow helpers Vers. 22. Every great matter let them bring to thee Upon this president the Romanistes would ground the papall reservation of cases from whom no appeale say they is to be made as there was not from Moses Tostat. quaest 11. in 18. cap. Exod. Contra. 1. There is great difference betweene the reservation of matters to Moses and of certaine cases to the Pope for Moses was set over but one nation which at this time encamped together within the compasse of not many miles and so they might with ease bring the weighty causes to him But the Pope challengeth to be the supreme Judge over all the world and so without infinite trouble the greater causes cannot be brought unto him 2. Moses judgement was sought for because hee could not erre having often conference with God to direct him as the Pope hath not and this Testatus confesseth Romanus pontifex c. The Roman Bishop though he have great power sometime is not a man very vertuous and though he be because he hath not God present to answer unto all his demands facilius errare potest he may more easily erre therefore that is but a foppish and fawning conclusion of the Canonists that the Pope hath Omnia jura in scrinio pectoris All lawes in his breast 3. Whereas Iethro intended in this device the peoples ease not to goe farre for their causes and Moses ability to performe his office neither of these inconveniences is helped in making appeales to Rome for neither is the Pope able to amend all such causes and the people would be infinitely molested to be hurried to Rome 4. And if it were not for the advantage of the Court and Consistory of Rome they would desire to bee eased rather of than cumbred with such appeales But Moses herein only sought the profit of Gods people not his owne Simler 6. Morall Observations 1. Obs. To take heed of idle and vaine talke Vers. 8. THen Moses told his father in law c. Moses did conferre with Iethro about the wondrous workes of God which the Lord had wrought for them Vnde arguuntur hi qui vanis colloquiis delectantur They then are reproved which are delighted with vaine talke Ferus Which may serve as a good motive in our dayes to cut off idle if not very prophane conference when wee meet remembring ever that of idle words we must give an account B. Babington 2. Observ. Workes must be joyned with faith Vers. 12. THen Iethro tooke burnt offerings c. Having beene thankfull in words now he addeth deeds for S. Iames calleth that a dead faith where workes want if we joyne both these together as Iethro did we shall fully give assurance both to others and to our selves of our true faith B. Babington 3. Obs. That we should doe all our workes as in Gods sight Vers. 12. THey came to eat bread with Moses father in law before God Hereupon Origen well noteth Sancti manducant bibunt in conspectu Dei c. The
any likenesse of beasts of the earth to worship them for divers of the Heathen did adore the terrestriall creatures as the Egyptians made Apis which was a pide Bull their god they also worshipped a Ramme for so they pictured Libycus Ammon with a Rammes head and generally the Egyptians worshipped all those cattell which the Hebrewes used to sacrifice unto God as it appeareth Exod. 8.26 3. They are forbidden also to make the likenes of any thing in the waters as fish or other creeping things as it is further explained Deut 4.18 For the blind Gentiles did worship fishes for although at the beginning when Idolatrie was first taken up among the Heathen they at the first fell not to this grossenesse because in those first ages navigation was not so common and so they had not any great experience of the waters and fish yet afterward the fondnesse of the Heathen brought them also into this foolish vaine to worship fishes as the two fishes they made one of the signes in the Zodiak because Venus and Cupid two of their gods when they fled away from Tipheus the giant did take upon them as their Poets faine the shape of two fishes likewise they set the Delphine as a signe among the starres in memorie of Ariâ—n the Musitians deliverance who being cast into the Sea by the mariners that robbed him of his riches was carried by a Delphine being allured by his musicke safe to the land Ex Tostat. quaest 4. 4. The waters are said to be under the earth not in respect onely of the higher parts of the earth or because it descendeth into the concavities and hollow places of the earth cum tamen sit supra terram being yet of it selfe situate above the earth as Tostatus but rather as Cajetane thinketh Situs aquarum est terra habitabili inferior the situation of the waters is indeed lower than the habitable earth as it is said to be founded upon the seas Psal. 24.2 QUEST III. Of the difference betweene bowing downe and serving Vers. 5. THou shalt not bow downe to them neither serve them c. 1. Cajetane referreth both these unto the externall act of worship as in bowing the knee uncovering the head and such like and offering of sacrifice which he understandeth under the name of service Omnis enim oblatio sub servitutis nomine comprehenditur For all kinde ob oblations are comprehended under the name of service The internall act of adoration hee would have contained in the former precept Thou shalt have no other gods c. To the same purpose Tostat. quaest 4. But this being a divers commandement from the former it forbiddeth all kinde of worship of Idols both externall and internall Idolatrie is the proper transgression of this precept and therefore therein is absolutely and generally condemned 2. Their opinion then is rather to bee received that doe thus distinguish these two the first word shacah to bow downe signifieth that outward worship which is done by the bodie or the members thereof the other word ghabad betokeneth to serve and it importeth such service as the servant yeeldeth to his master Oleast which is in the minde So also Prâ—copius Cultus proficiscitur ex animo adoratio fit specie quadam cultus Worship proceedeth from the minde adoration is in outward shew He that worshipped Idols doth also adore them that is outwardly but he that adoreth or boweth himselfe unto them that is by externall gesture doth not alwayes worship As a man may be constrained by torment to give outward adoration to Idols which in his minde he knoweth to be nothing So it is forbidden ut nec affectu colas nec specie adores that neither thou worship them in affection nor adore them in shew Gloss. ordinar Nec excusatur Marcellinus Papa qui tamore impulsus exteriori actu obtulit illis thura Neither is Pope Marcellinus excused who being compelled by feare did in externall act offer incense unto them Cajetane QUEST IV. In what sense the Lord is called a jealous God Vers. 5. I Am the Lord thy God strong jealous 1. Origene sheweth well how the Lord is jealous of his people Zelans dicitur Dominus quia animum sibi mancipatum non patitur damonibus admisceri The Lord is said to be jealous because he will not suffer the soule addicted to his service to have any societie with devils Like as a man is jealous over his wife but that shee may keepe her selfe onely to his love but for other women hee careth not So the Lord was jealous over his people but as for the Gentiles hee suffered them to continue in Idolatrie he was not jealous over them The jealousie therefore of the Lord proceedeth from his love but if his people whom he is jealous of shall commit spirituall fornication still then the Lord threatneth to cast them off and to be no more jealous of them as the Lord saith by his Prophet My jealousie shall depart from me and I will cease and be no more angrie Ezeck 16.42 Zelus itaque charitatem declarat The zeale therefore of God sheweth his love Theodoret. 2. Zelare dicitur Deus cum creaturam quam non vult perire castigat God is said to be jealous of his creature which he doth chastise and correct that it perish not Augustin 3. The Manichees tooke exception to this that the Lord calleth himselfe a jealous God which they tooke to be an affection unmeet for God and so they would deprave the author of the old Testament To whom Augustine maketh this answer That like as the wrath of God non est perturbatio mentis sed potentia vindicandi is no perturbation of minde but his power of revenging sic zelum Dei non cruciaâ—um animi c. So the zeale of God we understand not to be a vexatien of the minde such as the husband is tormented with against the wife or the wife against the husband sed tranquillisimam sincerissemamque justitiam but Gods most sincere and calme justice c. And further he excellently sheweth the cause why the Spirit of God in Scripture useth such termes of God quae apud homines in vitio poni solent which among men are taken in the worse part ut inde admonerentur c. that men thereby should be admonished that even when they speake as they thinke with honour of God they speake not worthily of the divine Majestie cui honorificum potius silentium quà m ulla vox humana competeret to whom honourable silence better agreeth than any speech of man 4. Iulian the Apostata also here thus objected whereas the Lord is said to bee a jealous God either hee suffered Idols to bee worshipped in the world then is not Idolatrie to be condemned or if they were worshipped against his will then is he not omnipotent Answ. 1. A man is jealous of his owne wife onely and not of another woman therefore because God had no care of the Gentiles as
is not so lawfull upon any day si autem pro necessitaâ—â— corporis c. But if it be for the necessitie of the bodie we doe not forbid it upon the Lords day for no man hateth his owne flesh 2. If it be a sinne to wash upon the Lords day neither is it lawfull so much as to wash the face Si hoc in corporis parte conceditur cur hoc exigente necessitate toti corpori negatur If this be permitted in one part of the bodie why necessitie so requiring should it be denied to the whole bodie So then neither were the Jewes so strictly bound from all corporall labour as they superstitiously observe as may appeare by Ioshuahs and the whole hosts compassing of Jericho seven dayes together Iosh. 7. and by the Macchabees fighting upon the Sabbath 1 Macchab. 2.41 And Christians have more libertie herein than the Jewes had for it is lawfull for them to prepare their food upon the Lords day which it was not lawfull for the Jewes to doe upon their Sabbath for as Thom. Aquinas well resolveth Opus corporale pertinens ad conservandum salutem proprii corporis non violat Sabbatum A corporall worke belonging to the conservation of the health of ones bodie doth not violate the Sabbath and this is grounded upon that saying of our blessed Saviour The Sabbath was made for man and not man for the Sabbath Mark 2.27 God would not have the Sabbath which was made for mans benefit to be used to his hindrance Lyranus yeeldeth this reason betweene the strictnesse imposed upon the Jewes and the libertie of Christians quia illa vacatio figuralis erat because their resting was figurative and therefore was most strictly to be kept à figura quantumcunque modico subtracto mutatur tota significatio and take never so little from a figure the whole signification is changed as if you take l. from lapis or s. from stone that which remaineth signifieth nothing but though somewhat be taken from the substance of a stone it is a stone still 4. Conf. Against the Anabaptists that would have no day kept holy unto the Lord. IN the next place are the Anabaptists to be met withall and who else doe condemne the observation of the Lords day among Christians because the Apostle reproveth the Galathians for observing of dayes and moneths Galath 4. and in other places Contra. 1. The observing of dayes is not simply prohibited by the Apostle sed cum opinione cultus vel necessitatis but with an opinion of religion placed in the day and necessity the Jewes kept their Sabbath as making the observation of the day a part of Gods worship and they held it necessary to keepe that day unchangeable It was also unto them a type and figure of the spirituall rest But the Christians now keepe not the Lords day in any of these respects either as a day more holy in it selfe than others or as of necessitie to be kept but onely for order and decencie sake because it is meet that some certaine day should be set apart for the worship of God Vrsin 2. As in the practice of Physicke and in politike affaires and in the trade of husbandrie there is both a lawfull observation of dayes and an unlawfull for to observe seasons of the yeate for the earth and for ministring unto the bodie of man as also to make choice of the most convenient times for civill businesse is not unlawfull yet the superstitious respect of dayes as making some fortunate some unfortunate and to depend wholly upon the aspects of starres is a vaine and idle thing So likewise in the businesse of religion as dayes may bee superstitiously kept so they may also for order sake and to other good uses bee distinguished 3. Like as then though Christians yeeld a comely reverence unto the publike places of prayer yet not in like sort as the Jewes accounted of their Tabernacle so according to the same rule there is a preeminence given unto the Lords day but not with the like difference of dayes as the Jewes esteemed their Sabbath Simler 5. Conf. Against the Zuincfeldians that hold the preaching of the Word superfluous whereby the Lords day is sanctified THe Zuincfeldians doe also faile in the manner of celebrating the Lords day counting the ministery of the Gospell and preaching of the word of God whereby the Lords day is sanctified a superfluous thing cleaving wholly unto their vaine speculations and phantasticall visions and revelations whereas it is evident out of the Scriptures that both the old Sabbath of the Jewes was solemnized and kept in hearing Moses read and preached Acts 15.21 and the Lords day in like sort was sanctified by the Apostles with preaching Acts 20.7 ex Bastingio Now proceed we on to deale against the Romanists who diversly erre as touching the Lords day 6. Conf. That the Lords day is warranted by Scripture and not by tradition onely FIrst they hold that the keeping of the Lords day in stead of the Jewish Sabbath is not warranted by Scripture but onely by tradition from the Apostles To this purpose the Rhemists Matth. 15. sect 3. And there are other beside in these dayes that make the observation of the Lords day onely an Ecclesiasticall constitution Contra. 1. There are three most evident texts of Scripture usually alleaged which doe make it evident that this change of the Sabbath began in the time of the Apostles and so by their Apostolike authoritie being thereto guided by the Spirit is warranted and so declared and testified in Scripture These are the places Act. 20.7 1 Cor. 16.2 Revelat. 1.10 In the first we have the exercises of religion preaching and ministring the Sacraments which were peculiar to the Sabbath transferred to the first day of the weeke In the second publike charitable collections for the poore which was also used upon the Sabbath In the third the very name of the Lords day is set downe 2. And further that this day was consecrated by divine authoritie the great works doe shew wherewith this day from the beginning hath beene honoured as Augustine hath sorted them together Venerabilis est hic dies in quo transgressi sunt filiâ— Israel mare rubrum c. This day is to be reverenced wherein the Israelites passed over the red sea wherein Manna first rained upon the Israelites in the desert our Lord was baptized in Jordan water was turned into wine in Cana of Galile wherein the Lord blessed the five loaves wherewith he fed five thousand men wherein he rose againe from the dead entred into the house the doores being shut wherein the holy Ghost descended upon the Apostles c. Serm. 154. 3. This reason also may perswade it because the Lords day is now sanctified to holy uses as the Sabbath was to the Jewes but it belongeth onely unto God to sanctifie by his word as the Apostle saith Every creature is sanctified by the word of God and prayer 1 Tim. 4.5
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
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
doe not onely bring nothing but take away from the Church such things as have been bestowed thereon are accursed Marbach As Achan was that stole the wedge of gold which should have gone to the Lords treasurie Iosh. 6.19 CHAP. XL. 1. The Method and Argument HItherto from the 35. chapter is set forth the framing and working of the Tabernacle and the things thereunto belonging now in this chapter the erection of the Tabernacle is described with the disposing of everie part thereof and the Lords approbation there are three parts of the Chapter 1. The Lord giveth Moses commandement and direction what he should doe 1. He is bid to erect the Tabernacle and to bring in every thing thereunto belonging to vers 8. 2. Hee is commanded to consecrate both the Tabernacle and the things therein with oyle vers 12. 3. Then to consecrate Aaron and his sonnes to vers 15. 2. Then the execution followeth 1. Moses setteth up the Tabernacle with the boords and coverings vers 18 19. 2. He bringeth in such things as were to be placed in the most holy place vers 20 21. then hee disposeth those things which belonged to the outward part of the Sanctuarie as the table of shew bread the candlesticke the golden Altar to vers 27. 3. He placeth such things as were in the outward Court the brasen Altar and the Laver shewing the use thereof to vers 33. And lastly hee reareth up the outward Court round about vers 33. 3. The Lords approbation followeth which was partly by an extraordinarie signe the cloud filled the Temple so that Moses could not enter vers 34. partly by an ordinarie the ascending and going of the cloud before them vers 35 36 38. 2. The divers readings Vers. 1. The Lord had spoken I. better than then the Lord spake c. B.G. cum caeter for the Lord did not speake to Moses upon the first day of the moneth but before that he should begin to set it up then Vers. 2. In the day of the first moneth even the first of the moneth G.A.P.V. better than in the first day of the first moneth B. or the first moneth the first day of the moneth L.C. or in one of the first moneth in the first day of the moneth S. For in these readings the order of the words in the originall is not kept in the season of the first moneth I. but the word is bejom in the day of the first moneth 3. The questions discussed QUEST I. When the Lord spake unto Moses to set up the Tabernacle THen the Lord spake c. 1. The Lord spake not to Moses as some thinke upon the first day of the first moneth because the Lord biddeth him upon that day to set it up the Lord would have said to day thou shalt set it up if he had spoken to Moses the same day and not have set him the day and moneth Moses indeed would have omitted no time after the Tabernacle was finished yet that sheweth not that presently upon the Lords commandement he went about it for he was to expect the time which the Lord had limited where no time is set there obedience is presently required 2. Neither yet is it like that the Lord thus spake unto Moses the next day before for then he would have said to morrow shalt thou set up the Tabernacle the day and moneth needed not to be expressed 3. Wherefore it is more probable that the Lord knowing what time all the worke of the Tabernacle should be finished spake unto Moses some few daies before that upon the first day of the first moneth he should begin to set up the Tabernacle Tostat. qu. 1. QUEST II. Why so often rehearsall is made of the Tabernacle and the parts thereof Vers. 3. THou shalt put therein the Arke of the Testimonie c. 1. Here againe in this chapter are rehearsed in order the things as they should be ordered and placed in the Tabernacle The most Interpreters omit these six last chapters as Procopius Ferus Borrhaius with other because they containe but a rehearsall of the things before described in the former chapters But seeing the Spirit of God vouchsafed so often to make mention of the same things we must not take this repetition to be unnecessarie for there is nothing in the Scripture superfluous Simler 2. And for this cause is this rehearsall made because the things before were confusedly spoken of but now they are set downe in their order how everie thing shall be placed Iun. Analys 3. And another reason of the repetition may be this here the instruments of the Tabernacle are described together with the use as the table with the bread the candlesticke with the lampes the Laver with water because presently upon the erection of the Tabernacle all these things were to be ministred in at the consecration of the Priest Tostat. qu. 3. 4. It was necessarie also that these things should be rehearsed Vt tempus erectionis Tabernaculi usus illius diceretur à Deo That both the time of erecting the Tabernacle and the use thereof should be knowne and said to be of God Cajetan QUEST III. Why all the parts of the Tabernacle are not said to be alike sanctified Vers. 9. THat it may be holy 1. Heere are divers degrees of sanctifying noted it is said of the brasen Laver only thou shalt sanctifie it of the Tabernacle thou shalt sanctifie it and it shall be holy but of the Altar it is said thou shalt sanctifie it and it shall be most holy because it was not onely sanctified in it self to holy uses but it sanctified other things as the sacrifices which were laid thereupon Cajetan 2. By this difference is signified the divers degrees of sanctification in the Church Christ is the Altar most holy by whom all his members are sanctified for their sake he sanctified himselfe upon the Altar of the crosse as our blessed Saviour himselfe saith For their sakes sanctifie I my selfe that they may be sanctified through the truth Ioh. 17.19 the Church now is sanctified but it shall not be perfectly holy till it be admitted into the heavenly sanctuarie Simler QUEST IIII. VVhether it be lawfull for one to sue for a Bishopricke or benefice or other Ecclesiasticall preferment Vers. 12. ALso thou shalt bring Aaron and his sonnes Tostatus heere moveth a question whether it be lawfull to seeke or desire any office or calling of the Church Wherein his resolution is this 1. It must be considered whether the place which is sued for bee â—nus vel honâ—s a place of burthen and labour or of honor of the first it is not unlawfull for one to offer himselfe as to take Orders so he be not unfit thereunto because to be admitted to Orders simplie is a place of labour but to sue for a Bishopricke or a benefice because the one hath honour and profit annexed the other maintenance and living he holdeth it to be a deadly sinne
unlesse thou shew him a signe c. We must waite then upon God for his direction as the eyes of the servants looke unto the hand of their masters And as the campe of Israel removed at the lifting up of this cloud so by Gods direction I have begun and by his gracious blessing finished this long and laborious worke this fifth of Iune Anno 1608. To whom in all humblenesse of soule and with bended knees of my heart I doe onely ascribe the praise thereof and now as at the setling of this cloud the camâ—e stayed so heere I rest for this time untill by the ascending of the cloud that is the further motion and direction of Gods Spirit I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestiall Canaan Amen 1 Timoth. 1.17 Now unto the King everlasting immortall invisible unto God only wise be honour and glorie for ever and ever Amen FINIS THE TABLE OF THE QVESTIONS HANDLED IN THIS COMMENTARIE Certaine Generall questions out of the whole booke explained 1. QUest Concerning the inscription of the booke 2. qu. Of the computation of yeares comprehended in the storie of Exodus 3. qu. Whether Moses were the writer of this booke 4. qu. Whether Moses Iudiciall lawes doe now necessarily binde the Civill Magistrate Questions upon the first Chapter 1. QUest Why the twelve Patriarkes are so often rehearsed 2. qu. VVhy Iacobs sonnes are not alwaies rehearsed in the same order 3. qu. How they are said to bee seventie soules that went downe with Iacob into Egypt 4. qu. Of the wonderfull multiplying of the Israelites in Egypt 5. qu. In what time the Israelites so exceedingly increased 6. qu. By what meanes the Israelites increased 7. qu. Who this new King was that knew not Ioseph 8. qu. VVhy this Pharaoh is called a new King 9. qu. The causes of the afflection of the Israelites 10. qu. Of the hard affliction of the Israelites 11. qu. Of the cities Pithom and Rameses which the Israelites built for Pharaoh 12. qu. How many yeares the affliction of the Israelites is supposed to have continued 13. qu. The reasons why the Lord suffered his people to be afflicted in Egypt 14. qu. Whether the Midwives were Egyptians or Hebrew women 15. qu. Why Pharaoh only giveth his cruel charge to two Midwives 16. qu. Whether the Midwives made a lie and are therein to be justified 17. qu. How the Lord is said to make them houses 18. qu. Whether the Midwives onely were temporally rewarded Questions upon the second Chapter 1. QUest Of Amram Moses father 2. qu. Why it is said he went and tooke 3. qu. Of Iacobed Moses mother whether she were aunt or cosine german to Amram 4. qu. Why such marriages were tolerated in those daies 5. qu. When Amram married his wife 6. qu. Of the time of Moses birth compared with the times before and the times after 7. qu. Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane 8. qu. VVhether the name of Moses were knowne unto the Gentiles before Christ. 9. qu. How Moses is said to bee a proper child and by Whom he was hid 10. qu. The Arke wherein Moses was put whereof it was made and where placed 11. qu. Whether Moses parents did well in exposing him 12. qu. Of the education of Moses and his adâ—ption to be Pharaohs daughters sonne 13. qu. Whence Moses had his learning of the Egyptians only or of the Grecians also 14. qu. VVhat kind of learning Moses received of the Egyptians 15. qu. VVhence the Egyptians received their learning 16. qu. VVhy it pleased God that Moses should be instructed in the Egyptian learning 17. qu. VVhy Moses had this name given him 18. qu. Of Moses visiting his brethren 19. qu. Whether it were lawfull for Moses to kill the Egyptian 20. qu. Why Moses though warranted from God yet useth great secresie and circumspection in this busines 21. qu. How Moses is said heere to feare seeing the Apostle denieth that he feared the King 22. qu. Why Moses sufferings are called by the Apostle the rebukes of Christ. 23. qu. Why Pharaoh sought to slay Moses 24. qu. The causes why Moses lived in exile and banishment fortie yeares 25. qu. Of Midian what countrie it was and where situat 26. qu. Rahuel Iethro Hobab whether they were the same 27. qu. Whether Rahuel were Prince or Priest of Midian 28. qu. VVhether Rahuel were an idolatrous Priest or a Priest of the true God 29. qu. Why Zipporah is called an Aethiopesse 30. qu. In what time Moses sonnes were borne unto him 31. qu. To whom the right of imposing names upon the children belongeth 32. qu. Whence the name of Gershom is derived 33. qu. VVhat Pharaoh it was that died while Moses was in Midian 34. qu. Whether the crie of the Israelites proceeded from true repentance Questions upon the third Chapter 1. QUest How long Moses kept his father in lawes sheepe what he did in the mountaine and to what â—nd he was so exercised 2. qu. Of the mount Choreb whether it was the same with mount Zion also why Moses went thither and why it is called the mountaine of God 3. qu. Of the vision of the bush 4. qu. Of the flame of fire that burned in the bush 5. qu. What is meant by the burning of the fire without consuming the bush 6. qu. Whether it were an Angell or God himselfe that appeared unto Moses and whether he that appeared were Michael the Prince of the people of God 7. qu. What made Moses to draw neere to behold this strange sight 8. qu. Why the Lord doubleth Moses name in calling him 9. qu. VVhat the putting off the shooes meaneth 10. qu. Why the Lord calleth himselfe the God of Abraham Isaak and Iacob 11. qu. Why Moses hid his face 12. qu. How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead 13. qu. Why our Saviour in the Gospell specially urgeth this place against the Sadduces 14. qu. How God is said heere to descend 15. qu. In what respect the land of Canaan is called a large countrie 16. qu. Of the great fruitfulnes of the land of Canaan and of the wonderfull fruit of Palestina called the apples of Paradise 17. qu. Whether the fruitfulnes of the land of Canaan do yet continuâ— 18. qu. VVhether the Canaanites were a peculiar people by themselves 19. qu. How many nations of the Canaanites and why they were cast out 20. qu. VVhat made Moses so unwilling to take his calling upon him 21. qu. What signe it is which the Lord promised to Moses 22. qu. Why Moses enquireth after Gods name 23. qu. Of the best reading of these words I am that I am 24. qu. What the name is which the Lord heere giveth himselfe 25. qu. Of the meaning of the name Eheie and whether Plato and other Philosophers received any