Hebrew originall NOw whereas after the 22. verse the Septuagint and the Latine translator doe insert a whole verse of the birth of Eleazar with the reason of the imposition of his name all which is not in the Hebrew in this place but is transposed hither from the 18. chap. of Exodus vers 4. Bellarmine would therefore make us beleeve that herein the Latine text is perfecter than the Hebrew because mention is made onely of one of Moses sonnes whereas he had two lib. 2. de va Dei cap. 2. Contr. 1. It followeth not because some thing is omitted in one place to be inserted in another that therefore the Hebrew text is defective as S. Marke making mention of one blind man chap. 10.46 and S. Luke likewise chap. 18.36 whereas S. Matthew speaketh of two blind men chap. 20.29 are not therefore defective So neither is the Hebrew here thought to be wanting expressing onely one of Moses sons seeing the other is supplied chap. 18.2 And if the Septuagint is to be justified here then let them be borne out also for adding five more of Iosephs posteritie Machor Gilead of Manasseh and Suâ—â—am and Taam and Edom of Ephraim Genes 46. which are not mentioned in the Hebrew as not then borne but borrowed from the 26. of Numb and 1 Chron. 7. Likewise Exod. 6.19 the Latine and Septuagint put unto Moses and Aaron Miriam which is not in the Hebrew this rather sheweth great boldnesse 〈◊〉 thâ—se translators to adde that which the spirit of God passeth over in silence 5. Cont. Prayers are not meritorious Vers. 24. THen God heard their mâ—ne and God remembred his covenant The Israelites prayers are heard not for any worthinesse or merit of their sorrow but the Lord for his promise sake the foundation whereof is Christ heareth their complaint and hath respect unto them Simler Borrh. And that our prayers are not meritorious but heard in mercie Salomon sheweth Then heaâ—s thou in heaven and be mercifull to the sinne of thy people 1 King 8.24 6. Places of morall use 1. Mor. Rich and great men should have compassion on the necessities of their poore brethren Vers. 11. HE went forth to his brethren to looke on their burdens Moses though himselfe lived in all ease and courtly pleasure yet could not so content himselfe but goeth to visit his afflicted brethren and is touched in compassion towards them as Queene Hester also was moved with pity toward her people which teacheth us that rich and mighty men that are in high and wealthy place should submit themselves to take knowledge of the necessities and wants of their poore brethren therefore the Prophet reproveth the rich men of Israel that dranke wine in bowles and lived at ease but no man was sory for the affliction of Ioseph Ferus 2. Mor. Friendly admonition is not to be despised Vers. 14. WHo made thee a man of authoritie Moses here for his friendly admonition is recompensed with scornefull and disdainfull words which is the property of naturall and carnall men to repay them with evill which carefully watch over them by wholesome admonitions for the good of their soule Simler But the Wise man saith The eare that hearkeneth to the correction of life shall lodge among the wise but he that refuseth instruction despiseth his owne soule 3. Mor. Godly names to be given unto children Vers. 22. WHose name he called Gershom Moses giveth unto his sonne a name that might put both himselfe and his sonne also when he came to yeeres of discretion in minde of their state and condition that they were but pilgrimes and strangers here So did the Fathers use to give names unto their children of good signification and godly edifying that fond use therefore is to bee reproved among Christians that give names unto their children borrowed and taken from the Gentiles and such as have no good signification or which they understand not Pellican 4. Mor. Patience is necessarie in prayer Vers. 24. THen God heard their mone Yet it was forty yeeres before the Lord sent them deliverance we must not then thinke that our prayers are neglected of God if presently we see not the effect thereof but we must waite the Lords leisure and expect with patience till it bee his pleasure to performe our prayers and grant our requests Ferus S. Paul prayed thrice that is often that the pricke of the flesh the messenger of Satan might be taken from him yet was it not but the Lord gave him his sufficient grace with patience and strength to endure that combat 2. Cor. 12. 5. Mor. In affliction we must flie unto prayer ANd in that the people cried unto God in this their distresse they rebelled not nor sought to deliver themselves by their owne arme or strength it teacheth us that in all our afflictions wee should depend upon God and betake our selves unto prayer Pellic. as Saint Iames saith If any be afflicted let him pray Iam. 5.13 CHAP. III. 1. The method and parts THe generall preparation of the Instrument of this great deliverance is set forth in the Chapter going before in his preservation education persecution Now followeth the more speciall preparation in the vocation of Moses in this third Chapter and his confirmation chap. 4. In this Chapter is set forth first the preparation to his vocation to vers 7. Secondly the vocation it selfe to vers 22. The preparation consisteth partly in a vision which Moses saw both in what place vers 1. what vision it was vers 2. how Moses behaved himselfe vers 3. partly in the voice of God which Moses feared wherein Moses is charged what he should doe vers 4.5 and the Lord proclaimeth who he is vers 6. The vocation of Moses is either a generall charge or commandement to goe unto Egypt where 1. Moses office is injoyned him of God vers 10. with the occasion thereof the afflictions of the people vers 7. the twofold end thereof to deliver them out of Egypt and to bring them into the good land of Canaan vers 8.2 Moses excuseth himselfe 1. By his infirmity where the Lord satisfieth him by that present signe and assuring him of the future event that they should serve him in that mount vers 11 12. 2. By pretending the curiosity of the people in inquiring after his name that sent him verse the 13. where the Lord also satisfieth him by shewing his name vers 14 15. Beside the generall charge followeth a particular direction what course hee shall take to vers 19. and what effect it shall have For the first there is prescribed whom hee shall joyne with him the Elders of Israel vers 16. what he shall say unto them vers 17. what they shall doe goe unto Pharaoh vers 18. The effects or events are foure 1. Pharaoh shall refuse to let them goe vers 19. 2. The Lord will worke signes and wonders 3. Then he will send them out vers 20. 4. They shall goe out richly with ornaments and jewels
God 2. Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his
Israelites that whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be
exceed the vulgar and common sort 4. Thus as God first made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would
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
Calvin Mercer Wherefore in this manner to aske a signe not of distrust in Gods power or doubtfulnesse of his promises but with confidence in God nor prescribing unto him but onely desiring to be assured what is his good pleasure and this to doe not with any superstitious minde but with devout prayer and by the secret motion of Gods spirit it is no tempting of God at all But as Augustinus saith of Gedeon asking a signe Consultatio illa magis quà m tentatio fuit It was a consultation rather than a tentation Now seeing an entrance is made into this question concerning the lawfulnesse of such ghesses and conjectures as are made by mens speeches or behaviour of things to come as Abrahams servant desireth here to be informed by the answer and behaviour of the maid whether she were appointed to be Isaacks wife it shall not bee amisse some what more fully to discusse this matter QUEST XV. Of the divers kindes of conjecturall and ominous predictions THere are then foure sorts of such conjectures and ominous predictions of things to come The first are naturall which doe for the most part certainly foreshew that which followeth as the cause producing the effect as a cloud rising in the west causeth and foresheweth raine the Southwind heat Luke 14.55 or the effect doth sometime premonstrate the cause following as the lightning the thunder which though it be first seene and perceived by reason of the quicknesse of sight yet is it last done These signes and conjectures it is not superstitious or vaine to observe Secondly there are some humane conjectures which are taken by the words behaviour and actions of men as when the king of Israel had let fall a word calling Benhadad brother the messengers tooke it for a good signe the Latine translation saith acceperunt pro omine they tooke it for good lucke 1 King 20.22 they thereby gave conjecture of the kings favour So when the king Ahashuerosh had said of Haman will he force the queene also before me c. they tooke this as a signe of the kings displeasure and covered Hamans face Esther 6.8 The like in forraine stories is recorded of Tarquinius Superbus king of Rome who being sent unto by his sonne Sextus Tarquinius how hee should use the Gabii that had received him into their citie he gave no other answer to the messenger but topped the heads of the poppies in his garden with his staffe whereby his sonne perceived his meaning that he should make the chiefe of the citie lower by their heads By these humane conjectures we may ghesse of such things which are in mens owne power and purpose to doe but otherwise to catch at words and syllables and to make them as divine oracles it is a superstitious and ridiculous use as Cicero giveth an instance how when M. Crassus did ship his Armie at Brundusium one in the haven that brought figs from Cannus a citie in Caria chanced to crie out caricas canneas Cannean figges if Crassâ—s had taken this hint as a signe of evill lucke and gone no further he had not perished Tullie himselfe condemneth such observations as ridiculous for then saith he by the same reason pedis offensio abruptio corrigiae sternut amenta sunt observanda the stumbling of the foot breaking of the shooe point sneesing and other such things must be observed as ominous Perer. The third sort of predictions is divine which are either uttered by men inspired of God being well advised and knowing what they say as Ionathan encourageth himselfe with this signe thereunto directed by the spirit of God that if the Philistims should say come up unto us he would take it as a signe that God had delivered them into his hand and so it came to passe 1 Sam. 14.10 Sometime God directeth mens tongues to speake the truth unawares as Caiphas prophesied that it was better for one man to die for the people than the whole nation to perish Iohn 11.50 yet Caiphas understood not what he said of this kinde was that direction given unto Augustine much perplexed within himselfe what profession of life he should betake himselfe unto by a voice saying unto him Tolle lege Take up thy booke and read and then opening the booke hee light upon that place Rom 13.13 See that wee walke honestly c. not in gluttonie and drunkennesse chambering and wantonnesse c. by reading which sentence hee was resolved to reforme his life and to leave his youthfull pleasures The fourth kind of ominous predictions is superstitious and diabolicall whereof Augustine giveth his judgement thus Cum ad decipiendos homines fit spirituum seductorum operatio est VVhen it is done to deceive men it is the working of seducing spirits such was that conjecture of the priests and soothsayers among the Philistims that if the arke which they had put into a new cart went up the way by Bethshemesh then it is he that is the God of Israel that hath done this great evill 1 Sam. 6.9 This indeed came so to passe and the event answered the prediction whereby the devill cunningly wrought that those idolatrous priests and soothsayers should still retaine their credit and estimation Pausanias maketh mention of the like superstitious observation in the towne of Phare in Achaia where after the people had consulted with the oracle their manner was going away to stop their eares and the first voyce which they heard afterward they tooke as a divine oracle Pausan. in Achaic Cicero reporteth of Paulus Aemilius that preparing to goe against Perses king of Macedonia and seeing his daughter sad and she answering being asked the reason because her little dogge called Persa was dead saith he Accipio omen I take this as a signe of good lucke my daughter Such superstitious curious and vaine observations are not beseeming a Christian profession which Sathan useth as meanes to keepe men in a superstitious awe and feare and to seduce them from trusting in the providence of God QUEST XIV Why it is said that Rebecca was a virgin with this addition and unknown of man Vers. 16. A Virgin and unknowne of man c. Lest this might be thought a superfluous speech because she could not have bene a virgin unlesse she were unknowne of man divers interpretations are given 1. Some thinke that she is called a virgin in respect of her outward habit and unknowne of man for her chastitie Cajetan 2. Others that because there was a lewd use among the Gentiles to abuse other parts of the body to their filthy lust beside the place of virginitie they thinke shee is called not onely a virgin but altogether untouched or unknowne in any part of her body Rasi Rabbi Salomon 3. Some that she was not a virgin onely in body but unknowne of man that is not tempted in her minde of the devill Origen hom 10. in Genes 4. Some thinke this clause is added to shew a
Secondly Iacob putteth on sackcloth which was a ceremonie used in the East Countreyes to testifie their humility as Benhadads servants presented themselves before the King of Israel with sackcloth about their loines and ropes about their necks suing for pardon 1 King 20. Perer. QUEST XXVIII Who were those sonnes and daughters that comforted Iacob Vers. 35. THen all his sonnes and daughters rose up c. 1. These were not properly Iacobs daughters as the Hebrewes imagine that with every sonne Iacob had a daughter borne which they afterward married for such marriages the world being now multiplied were not in use among the faithfull Mercer 2. Neither could Iacobs sonnes the eldest not exceeding twenty foure or twenty five yeares not above seven yeares elder than Ioseph have daughters of that age able to comfort their father as Musculus thinketh they were therefore Iacobs sonnes wives that were his daughters in law 3. Neither did Iacob refuse to bee comforted because as the Hebrewes thinke where wee know certainly of the death of our friend we cease mourning but not where it is uncertaine whether they be dead or no for Iacob did perswade himselfe here that some wilde beast had devoured Ioseph but the greatnesse of his griefe would admit no consolation Mercer 4. We see the hard and cruell hearts of Iacobs sonnes that willingly did suffer their father to continue in this griefe and that with fained words they seemed to comfort him concealing the truth Luther 5. So it is added his father wept for him not Isaack who indeed was yet living as some thinke Aben Ezra Iun. But Iacob mourned for Ioseph his brethren mourned not but the father sorroweth for his sonne Muscul. QUEST XXIX Potiphar how he is said to be an Eunuch Vers. 36. TO Potiphar an Eunuch of Pharaohs 1. This Potiphar was not indeed an Eunuch or gelded man as the Septuag reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he had a wife and a daughter married afterward to Ioseph 2. Neither for the same cause can that conceit of R. David have any likelihood that Potiphar was an Eunuch in part as retaining still the nerve or sinew though not the other instruments of generation 3. Neither is there any ground of that tradition of the Hebrewes that God caused Potiphars privie parts to wither and drie up because he thought to abuse faire Ioseph to his filthy lust 4. But whereas Eunuches were at the first used by Kings and Princes to wait upon their Queenes Esther 2.14 and so were as the Chamberlaines and neare unto their persons as Harbonah was to King Assuerus Esther 7.9 Hence the name of Eunuch was taken generally to signifie a Courtier Prince or great man toward the King as the word is used 2 King 8.6 The King commanded an Eunuch or one of his Princes to restore unto the Shunamite her lands and in this sense is Potiphar called an Eunuch that is one of Pharaos princes or courtiers as the word Saras signifieth sic Chal. Mercer Iun. with others QUEST XXX What officer Potiphar was to Pharao PHaraos chiefe Steward or master of the guard 1. For we neither reade with the Septuag Pharaos chiefe cooke although the word tabach be sometime used in that sense 1 Sam. 9.23 which reading Iosephus Philo and Ambrose follow 2. Neither yet was he Pharaos chiefe steward as some reade B.G. 3. Nor the chiefe captaine of his souldiers as both the Chalde and Hierome translate 4. But seeing the word tabach signifieth to kill and so the word is indifferently applyed both to Cookes and Butchers that are the slaughter men of beasts and to souldiers that kill men in battell and executioners that put men to death that are condemned by the law It appeareth that this Potiphar had the chiefe charge of those that were adjudged to imprisonment or death as Pharaos two officers his chiefe Baker and Butler were committed to his charge Gen. 40.3 and so may be well thought to be the chiefe Marshall or Captaine of the Guard unto Pharaoh Iunius Mercerus 4. Places of Doctrine 1. Doct. The father is as the Sunne and chiefe in the house Vers. 9. THe Sunne Moone and Stars did reverence unto me c. Ioseph by the Sunne and Moone understandeth his father and mother The father then of the house by Gods ordinance as the Sun from whom the wife as the Moone the children as Stars must receive their light and direction in every family Muscul. for the Apostle saith concerning wives If they will learne any thing let them aske of their husbands at home 1 Cor. 14.35 and concerning the rest the same Apostle saith Having children under obedience with all honesty 1 Timoth. 3.4 2. Doct. The Prophets did not forsee all things but what was revealed unto them AGaine he dreamed c. Ioseph as Bernard well noteth did by the spirit of prophecie foresee his exaltation yet his humiliation and captivity was not declared unto him though this was nearer than the other tractat de gradib humilitat Whereby we see that the Prophets did not foresee all things neither had they a propheticall spirit residing with them whereby to foretell what they would but they onely knew those things which it pleased God to reveale unto them as the Prophet Ieremie at the first did not perceive the falshood of the Prophet Hananie that prophesied of their returne from captivity after two years but wished that it might fall out even so till the word of God came unto him Ier. 28.6.12 3. Doct. True obedience followeth not the words but the minde of the commander Vers. 7. IOseph went after his brethren and found them in Dothan c. Yet his father sent him onely to seeke them in Sechem vers 12. Ioseph sheweth his prompt obedience in not strictly tying himselfe to his fathers words but fulfilling his minde Iacob spake but of Sechem to Ioseph but he knowing that it was his meaning that hee should seeke out his brethren followeth after them to Dothan that hee might finde them out Muscul. by which example we are taught what kinde of obedience is most accepted with God not to keepe onely the letter of the law as the Scribes did whose corrupt glosses our Saviour confuteth Matth. 5. but to observe the true meaning and sense thereof 5. Places of Confutation 1. Confut. The Latine text corrupt and not justifiable Vers. 2. WHen Ioseph was seventeene yeares old The Latine text readeth most corruptly When Ioseph was sixteene yeare old which reading Perer. would justifie by these reasons 1. The Latine text understandeth sixteene yeares complete the Hebrewes seventeene yeares now but begun 2. He thinketh that the Latine translator set downe divers things whereof no reason can bee given not without the secret instinct of the spirit Pererius disput 1. in Gen. cap. 37. Contra. 1. It is the manner of the Hebrewes when they set downe a number of yeares to make the account by full and complete yeares as is manifest by the phrase here used
Aser is excellent and he shall be nourished with the delights of Kings C. Assher his bread shall be fat and he shall give pleasures for a King caet v. 21. Nepthali his lot shall fall in a good ground c. they shall praise and blesse over them C. Neptali a trunke or post remissus sent backe sending forth beautie in the branch S. Nepthali as an hinde let goe or sent forth giving goodly words caet aial signifieth an hart and a post oomer a word amir an high branch v. 22. Ioseph a sonne increasing H.S.C. a fruitfull bough cater ben sig a sonne and a bough Pleasant to behold H.S. as a fruitfull bough beside the fountaine caet gnen sig an eye and a fountaine His daughters ran upon the wall H.P. my young sonne returne unto me S. two tribes shall come out of his sonnes and shall receive their part and inheritance C. his small branches run upon the wall caet baenâ—th daughters branches v. 22. The men of dissention C. the archers or shooters caet v. 2.44 Their bowes were broken with strength S. his how abode strong caet jashab to sit to rest to continue The sinewes or strings of his arms were dissolved H.S. the arms of his hands were strengthened T.B.P. the hands of his arms were strengthened G. phazzaz to strengthen From thence Israel is strengthened of God thy father S. of whom was the feeder appointed by the stone of Israel G. of him shall come a shepherd or herd-man B the stone of Israel T.H.B.P. the Chalde translateth here very corruptly comming nothing neare the text thus the prophecie was fulfilled in them because he kept the law in secret and propounded his constant hope then gold was put upon his armes c. v. 25. The blessing of the earth having all things S. the blessing of the deep beneath caet With the blessings of thy father and mother C. with the blessings of the breasts and the wombe caet v. 26. The blessing of thy father and mother above the blessing of the stable hills S. the blessings of thy father shall be added above the blessings of my fathers C.B.G.P. the blessings of thy father are strong with the blessings of his fathers H. or of mine elders T.H. he Har an hill harah a father a progenitor v. 26. In the blessings of the everlasting hills S. untill the desire of the everlasting hills come H. which the Princes have desired which were since the world C. to the utmost hills of the world B. to the end of the hills of the world T.G. ta ah sig to limit avah to desire which was ruler over his brethren S. which was a Nazarite or separate among his brethren caet nazar to separate v. 27. In the land of Benjamin shall dwell the majestie of the temple and in the possession thereof the sanctuarie evening and morning shall the Priests offer sacrifices and in the evening they shall divide the rest c. the rest agree in the vulgar reading v. 31. There they buried Leah S. there Leah lyeth buried H. there I buried Leah caet v. 32. The possession of the field and cave therein of the sonnes of Heth. S.T. the purchase of the field c. of the sonnes of Heth. B.G.C.P. chanah sig both to possesse purchase this verse is omitted in the vulgar Latine 3. The Explanation of doubtfull questions QUEST I. Of the propheticall testament or Iacobs in generall Vers. 1· THen Iacob called his sonnes c. 1. Iacob not by any naturall instinct as some hold an opinion that the soule is more divine and apter to foretell things to come when death approcheth as Xenophon reporteth of Cyrus lib. 8. Plato of Socrates in apolog but by a divine inspiration doth prophesie what shall befall his children as Isaack did blesse his two sonnes Gen. 27. Moses the tribes of Israel Deut. 33. David blessed Salomon 1 Chron. 29. our blessed Saviour praied for his disciples immediately before his death Ioan. 17. Perer. 2. Iacob doth not blesse all his children three of them he censureth for their sinne Ruben Simeon Levi but Moses blesseth all the tribes Deuter. 33. the cause is not as R. Salomon imagineth that Iacob purposed to blesse all but being forsaken of Gods spirit and beside himselfe he falleth into a fit of phrensie which were impious to thinke Perer. 3. Some make question whether Iacob spake these words or Moses rather so penned them Mercer But it is more like that Iacob being moved by the spirit spake after this concise manner as a prophet though not altogether in the same forme of words· 4. Some doe wonder how Moses should come by the knowledge of these words which Iacob spake 200. yeares before to his sonnes in a corner they may as well muse how Moses should describe the particular places of the land of Canaan which hee never saw and set downe the historie of the creation which things Moses might have by godly tradition but most of all by the revelation of the spirit Calvin 5. Iosephus is too slender in the reporting of this propheticall speech of Iacob making onely mention thereof in generall that he prophesied how his children should inherit the land of Canaan lib. 2 antiquitat Some other have beene too bold to forge other fables upon this occasion as Origen maketh mention of a booke entituled The narration of Ioseph the sonne of Iacob tom 2. in Ioâ—uâ— out of the which he citeth certaine testimonies to prove the incarnation of Angels and the prognostication of things done in the world by the starres but Athanasius in Synops. holdeth this to be a forged booke so is that other called The testament of the twelve Patriarkes mentioned by Origen hom 15. in Iosun ex Perer. Some also of our own have beene too bold in allegorizing Iacobs words whereas the literall and historicall sense is full enough and containeth excellent matter Calvin QUEST II. What last times Iacob speaketh of GAther your selves c. I will tell you what shall come in the last daies 2. He calleth all his children to be present who were not all before assembled when Iacob blessed Ephraim and Manassâ—h and he stirreth them up also to attention to consider diligently what he saith Mercer 2. We need not with Rupertus by Iacobs sonnes to understand his spirituall seed the Church of Christ seeing this prophecie was literally accomplished in his carnall ofspring 3. By the lust daies wee understand not onely the times of the Messiah as David Kimhi Hierome and Lyranus will have it alwaies taken in the prophets but sometime it betokeneth the age next ensuing as Dan. 2.28 God sheweth the King what shall be in the latter daies that is vers 29. what shall come to passe afterward some part of his dreame fell out in the next times and age after Nabuchadnezzar Like as then in this place Iacob speaketh of the comming of the Messiah vers 10. so also he
that are called gods c. 4. by way of similitude as Princes and Magistrates in respect of their authoritie wherein they represent God in earth are called gods so also Prophets in respect of their divine knowledge holy men for their sanctitie and Angels for the excellencie of creation and the ministers in regard of their divine function and calling have that name and title given them Perer. 2. To this agreeth also the distinction of Gregorie that some are called gods nuncupativè that is by a kinde of title and appellation as Moses is here called Pharaohs God but the Lord is called God essentially The God of Abraham Isaac and Iacob Exod. 3. Gregor hom 8. in Ezechiel 3. QUEST II. In what sense Moses is called Pharaohs God MOses is called Pharaohs God 1. not onely for that from God and in Gods name he declared his will unto him for the delivering of his people as Vatab. 2. nor yet that he was as a Prince onely to Pharaoh as being mightier than he and of greater power as the Chalde readeth and Simlerus consenteth 3. but he is so called in respect of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to feare him as God and the Magitians afterward acknowledged that he wrought by the finger of God Perer. 4. Augustines note also is not here to be omitted that otherwise Moses is said to be in Gods stead to Aaron Exod. 4. that is a director of him in things belonging to God otherwise here he is said to be Pharaohs God that is to execute judgement upon him Augustine much to his purpose quaest 17. in Exod. QUEST III. In what sense Aaron is called Moses Prophet AAron thy brother shall be thy Prophet 1. This word Prophet is taken five wayes First it signified such as did prophesie and foretell things to come which in old time were called Seers and in this sense this name also was given unto false Prophets that tooke upon them to declare things to come as also S. Paul calleth Epimenides the Cretensian Prophet because he truly prophesied of the manners of the people Tit. 1. 2. They are said to prophesie which had a speciall gift to sing and play upon instruments as Asaph and Heman are said to prophesie upon their harpes 1 Chron. 25. 3. They also had the name of prophesying given them which onely in the outward behaviour were like unto Prophets that is as men ravished for the time and beside themselves as Saul is said to prophesie when the evill spirit came upon him 1. Sam. 18.10 that is he was as a man beside himselfe 4. To prophesie is taken for the doing of any strange and miraculous worke as the dead body of Elisha is said to prophesie Eccl. 48. because by the vertue thereof one was restored to life 5. To prophesie is to expound and interpret as S. Paul useth this word 1. Cor. 14. comparing prophesying and the gift of tongues together and in this sense is Aaron Moses Prophet that is his interpreter and spokesman to Pharaoh Pererius QUEST IV. Why the tribes of Israel are called armies Vers. 4. ANd bring forth mine armies 1. The Israelites are so called in respect of their numbers because every tribe of them by it selfe was able to make an army for if the summe of 600000. be divided into 12. partes each part will make 50000. Simler 2. Beside this sheweth that they should goe forth of Egypt not as men afraid or fleeing but with courage and strength as chap. 13.18 it is said they went up armed or well appointed out of Egypt 3. Hereby mystically is signified the great numbers of servants and people of God Borrh. 4. They came up by their armies that is by troupes and companies for as yet their commonwealth was not constituted nor distributed into tribes Iunius QUEST V Of Moses age Vers. 7. NOw Moses was 80. yeere old 1. To this agreeth S. Stephens narration that Moses was forty yeere old when he fled out of Egypt and that forty yeere more was expired before he returned into Egypt Act. 7.23.30 2. This is inserted concerning Moses and Aarons age for the further evidence of the story and to serve for the chronology of the Scripture and computations of times 3. And in that Moses and Aaron were called to place of governement being now aged it sheweth that it is not safe that the publike administration of offices should be committed to young men especially such as are but young in gifts necessary for governement QUEST VI. Whether Pharaoh asked a signe and whether a signe may be required Vers. 9 IF Pharaoh speake unto you saying shew a miracle c. 1. Though it be not expressed afterward that Pharaoh asked a miracle yet it is not to be doubted but that according to Gods direction to Moses he first shewed not this signe till Pharaoh had called for it because it is said vers 10. that they did as the Lord commanded 2. But to aske a miracle is not alwayes peculiar to the wicked sometime the godly may require a miracle for the confirmation of their faith as Gedion did But Pharaoh here asketh a signe of a captious minde that if Moses could not have warranted his calling by a signe hee might 〈◊〉 have rejected him and yet after that the signe was shewed he would not give place but seeketh 〈◊〉 evasions 3. This is the third time that this signe was shewed once in mount Horeb where the Lord gâ—ve this signe to Moses and afterward before the people to assure them of Moses calling Exod. 4. and now here before Pharaoh Ex Simler QUEST VII Of the divers names of the Egyptian Magicians here used Vers. 10. THen Pharaoh called for the Wisemen and Sorcerers 1. Here are foure words used to describe the Magicians of Egypt the first is chacamim or chacam to be wise which Simlerus taketh to be a generall name of that superstitious sect of Magicians that challenged unto themselves the onely opinion of wisdome being full of sophistry and deceit as the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than of true wisdome Vatablus saith the next word Sorcerers is an exposition of the former But I thinke rather it was a peculiar kinde of Magicke whereof there are set downe 8. severall professions Deut. 18.10 and the same that is there called jidghoni a wisard of jadagh to know the Septuagint readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marker or observer of signes such as by the intrals of beasts and such other observations gave conjecture as Gen 41.8 they are taken for those which were cunning in the interpreting of dreames The next word is mecasphim praestigiatores whom we call Juglers which deceived mens senses the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneficos or as the Latine maleficos such as by sorcery bewitched men or beasts The third sort are chartumim which are taken to be the Genethliaci the casters of mens nativities The Septuagint
for if God 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
of the sea that is within it Piscator The common mappes therefore are here in errour that describe the journey of the Israelites thorow the middest of the sea from one side to the other straight over 3. Wherefore the truer opinion is that they went thorow the sea but at the further end and corner of it as it were Piscator They went into the very depth of the sea and fetched not a compasse onely in the side of the sea as the first opinion seemeth to be for the waters are said to be congealed in the heart of the sea vers 8. Simler Neither yet did they passe thorow the middest as though the sea should have beene parted into two equall parts but their way thorow the sea was somewhat aslope as it might bee from the West to the Northeast because they meet with the wildernesse of Etham againe which vast desert seemeth to have fetched a compasse from Egypt side about the end of the red sea and so winding againe on the East side So that I neither thinke that this desert of Etham was altogether on the West side of the red sea toward Egypt for it is altogether unlike that the Israelites arrived toward Egypt againe neither was part of it quite on the other side of the red sea Eastward toward Arabia but that it was one continued desert from that place where they entred the red sea and so fetched a compasse abouâ— the North end of that sea to the place where they landed see more hereof Quaest. 17. in cap. 14. QUEST XXVI Of the divers kindes of women singers mentioned in Scripture Vers. 20. ANd Miriam the prophetesse Miriam and her company and queere of women being encouraged by the example of the men and following the direction of Miriam that was stirred up by the instinct of the spirit being a prophetesse did both by singing and seemely dauncing and gestures expresse their joy and give thankes unto God So that not onely men but women also did use to sing unto the praise of God A lande enim Dei nemâ— tacere dâ—bet For none ought to bee silent in Gods praise But we shall finde three sorts of women singers in the Scriptures 1. Some were such as were used only for recreation for the voice of women for musicall harmony doth in these two respects excell the voice of men both in smalnesse and sharpenesse and in the continuance and unchangeablenesse the constancy of voice and time holdeth in that unconstant sex So Salomon for his pleasure and recreation had men singers and women singers Eccles. 2.8 2. Another sort of women singers were such as were used to set forth the praise of God in publike solemnities and these were either professed singers as among those that returned from the captivity of Babylon there were two hundred singing men and singing women Esra 2.65 or they were voluntaries such as of their owne accord came forth triumphantly to meete those that returned in victory as the women met David and Saul with songs and daunces 1. Sam. 18.5 3. There was a third sort of singers that were extraordinary who did not onely sing but by the spirit of prophesie indited to the praise of God as Miriam here and Deborah Iudg. 5. and Anna 1. Sam. 2. Mary Luk. 2. QUEST XXVII Whether women did at any time publikely prophesie THe Prophetesse Miriam was a Prophetesse because the Lord used to speake unto her by vision as unto other Prophets as is evident Num. 12.2 where she and Aaron object against Moses Hath not the Lord also spoken by us Such Prophetesses were Deborah Anna and Huldah and in the new Testament Elizabeth Mary Anna the daughter of Phamul and Philips foure daughters also were Prophetesses Act. 21.9 But here the question is whether these Prophetesses were admitted or did take upon them publikely to teach 1. Some are of opinion that they did not because according to S. Pauls rule women ought to keepe silence in the Church 1. Cor. 14.34 2. Other thinke that women were barred A pradicatione tantum non à laude Dei They were only enjoyned silence from preaching but not from praising God 3. But it is more probable that these Prophetesses extraordinarily stirred up did also publikely prophesie not privatly onely in their families as may be proved by these reasons 1. Because the gift of prophesying was given them to edifie the Church withall they having then the gift did use it to the right end 2. It is confirmed by example Miriam saith The Lord hath spoken by us Deborah judged Israel publikely being a Prophetesse Iudg. 4.4 she did therefore exercise her propheticall gift publikely 3. Saint Paul speaketh of women prophesying in the congregation 1. Cor. 11.5 It should seeme then that some women being Prophetesses such as Philips daughters were did publikely prophesie Beza thinketh the Apostle speaketh not of the particular act of women but of the whole act of the congregation which is said to pray or prophesie when one only prayeth or prophesieth that is preacheth But it seemeth otherwise by the use of this word elsewhere Yee may all prophesie one by one that all may learne 1. Cor. 14.31 Here the Apostle speaketh of the particular act of prophesying Others answer that the Apostle commendeth not this use of women to prophesie publikely but elsewhere reproveth it enjoyning women to keepe silence in the congregation as chap. 14.34 Genevens But it rather seemeth that the Apostle misliketh not the act in the extraordinary prophesying of women but the manner and willeth that it should be done with comelinesse and order And concerning that place objected wherein silence is enjoyned women the Apostle speaketh of the ordinary calling of preaching and prophesying which women ought not in any wise to usurpe not of the extraordinary gift and function of prophesying which as the Lord hath sometime given unto women so no doubt they accordingly used the same herein therefore I subscribe rather to the judgement and opinion of Simlerus QUEST XXVIII Why Miriam is said to be the sister of Aaron not of Moses THe sister of Aaron She is called the sister of Aaron rather than of Moses for these reasons 1. Ne videretur Moses genus suum commendare Lest Moses might have beene thought to commend his kindred Ferus 2. Because Aaron was the elder brother and so she was first Aarons sister before she was Moses Simler 3. Because she lived in Egypt in the time of Moses absence and exile and so was better knowne commonly to be Aarons sister than Moses Piscator 4. Beside it seemeth that Conjunctius vixit Shee was in great league with Aaron for they two conspired together against Moses Num. 12. Simler 5. And this is expressed concerning Miriam here called a Prophetesse to shew how the Lord blessed that house of Levi and what worthy instruments he raised from thence Moseâ— elegit in ducem Aaron in Sacerdotâ—m Miriam in prohetissam Moses was chosen to be the Captaine
sint lapides vel capienda sit quaedam duorum nominum 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
or they signifie duplicem populum c. the two people the old and new Lippom. panes azymi munditiam vita the unleavened bread betokeneth the holinesse of life without the leaven of maliciousnesse as S. Paul expoundeth 1 Cor. 6. 2. The solemne washing of Aaron and his sons did signifie the Sacrament of Baptisme and as they doe not put on their garments untill first the filth of the flesh be washed away Sic nisi in Christo novi homines renaseantur So unlesse they become new men in Christ they are not admitted unto holy things Hierom. They which come unto God must first bee purged and cleansed from their sins Pelarg. And hereby more specially was signified in this solemne washing with water the publike Baptisme of Christ which though he needed not in respect of himselfe yet thereby he would consecrate that Sacrament for us Osiander 3. By the putting on of the Priestly garments after they were washed is signified the putting on of Christ cum tunicas polliceas deposuerimus after we have put off our old vestures Hierom. So Procopius applieth those words of the Apostle Put on the Lord Iesus Christ So also Pelarg. 4. By the oyle wherewith Aaron was annointed Beda understandeth Gratiam Spiritus sancti The grace of the Spirit And Hierom here applieth that saying of the Prophet David Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes Therefore was Aaron onely annointed in the head and none of the rest because Christ received the Spirit beyond measure and the holy Ghost descended and lighted upon him when he was baptized Matth. 3. Osiander QUEST X. Why the Priests lay their hands upon the head of the beast Vers. 10. AAron and his sons shall put their hands upon the head c. 1. Augustine by this ceremonie understandeth the receiving of power Vt ipsi etiam aliquid consecrare possent that they also might consecrate afterward unto God So also Lyranus But because the people also did use to lay their hands upon their sacrifices which they brought Levit. 4. who received thereby no power to sacrifice this seemeth not to be the meaning 2. Iunius thus expoundeth it Quasi seipses sisterent sacrificarent Iehovae As though they did present themselves to bee sacrificed unto God yet not in their owne person but Christs But this cannot be the meaning for the former reason because the people did also lay on their hands who were therein no type of Christ that sacrificed himselfe for us 3. Some thinke that by this ceremonie in imposing of their hands they did resigne their right in that beast Tostat. Et destinarunt illud ut fieret sacrificium and ordained it to be a sacrifice Osiander 4. But there is more in it than so they hereby confesse that they were worthie to die in Gods justice for their sins Sed ex divina misericordia mors in animal transferebatur But by the divine mercie their death was transferred upon the beast Lyran. wherein Christ is lively shadowed forth who died for us Simler QUEST XI Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other Vers. 11. SO thou shalt kill the calfe c. 1. There were three kinde of sacrifices which were usually offered the first was called holocaustum a burnt offering because it was wholly consumed upon the Altar and this kinde was offered specially ad reverentiam majestatis for reverence of the divine majestie to testifie our obedience and service The second was the sacrifice for sin whereof part was burned upon the Altar part was for the Priests use unlesse it were a sin offering for the Priest or the people in which cases all was consumed on the Altar The third sort were peace offerings which were offered in signe of thanksgiving for some benefit received or to be received whereof part was burnt upon the Altar part was for the Priest and the rest was for the offerer Thom. 2. Now although there were many cleane birds and beasts yet there were onely two kinde of the one the pigeon and turtle dove and three of the other bullocks sheepe and goats which were taken for sacrifice whereof Philo giveth this reason because both among the fowles and beasts these are of the meekest and mildest nature the pigeon and turtle dove and amongst the beasts these three sorts are tamest when we see that whole heards and flocks of them may be driven by a boy and they have neither pawes or clawes to hurt as ravenous beasts nor yet armed with teeth to devoure wanting the upper row wherein appeareth the harmlesse disposition of these creatures Philo addeth further that these beasts of all other are most serviceable unto mans use sheepe and goats for cloathing and food and bullocks beside the use of their flesh for meat and their skins for leather they serve with their labour in the tilling of the ground To these may a third reason bee added because the land of Canaan most abounded with these kinds of fowles and beasts they are prescribed for sacrifice And a fourth also may be this they were not to offer of wilde beasts because they could not easily bee had and hardly are they gotten alive for which cause they were not appointed to offer fishes which could not so easily be taken and very hardly alive but their sacrifices must be brought alive Riber 3. Now in the consecration of Aaron and his sons all these sacrifices are offered a bullocke for a sinne offering one ramme for a burnt offering and another for a peace offering QUEST XII Why the bloud was laid upon the horns of the Altar Vers. 12. THou shalt take of the bloud and put it upon the hornes c. 1. The bloud here was not used to confirme any league or covenant betweene God and his people as chap. 24. for in that case first the words and articles of the covenant were read before the bloud was sprinkled and beside each partie betweene whom the covenant was made were besprinkled not onely the Altar which represented God but the people also But here neither of these is performed there is no covenant rehearsed neither are the people sprinkled with the bloud 2. There was then another use beside this of the sprinkling of bloud which was to purge and cleanse and so to pacifie and appease as this reason is yeelded why they should not eat the bloud because the Lord had given it to be offered upon the Altar to be an atonement for their soules Levit. 17.11 And not onely the Altar of burnt offering was cleansed by bloud but the whole Tabernacle the high Priest in the day of reconciliation sprinkled the bloud upon the Mercie seat and before the Mercie seat the Altar and Tabernacle also to purge them from the sins and trespasses of the people Levit. 16.16 Therefore the Apostle saith Almost all things by the law are purged with bloud