would make peace not to smite them or roote out the inhabitants but onely to make them tributary but they were charged that in the nearer Cities they should save none alive Deut. 20.11.16 and this might be the cause why in these remote countries they expelled not the inhabitants Againe because this large dominion by reason of the peoples sinnes continued not long this might be a reason why these countries were not inhabited of the Israelites who if they had obeyed the Lord he would have made it a firme possession unto them as the other of Canaan QVEST. XX. Of the country of the Kenites and Kenezites Vers. 19. THe Kenites Kenezites c. Here are ten sundry nations rehearsed whose countries are promised to Abraham whereas in other places there are but six named Exod. 3.8 in other seven Deut. 7 1. The reason thereof is not 1. either because here the countreyes were named given to all Abrahams posterity as to the Ismaelites Idumeans in other places those which onely belonged to the Hebrewes as Tostatus thinketh For every where under the name of Abrahams seed the faithful people are only comprehended that should come of Isaack 2. Neither is it to be thought that the names of these nations knowne in Abrahams time were after extinguished Perer. 3. Or as Augustine that these ten nations inhabited the large Land of promise which reached to the river the seven usuall the lesser countrey of Canaan for many moe nations inhabited on this side Euphrates than are here named 4. But I preferre rather Iunius opinion that three were the borderers upon the Land of promise which the other seven then possessed the Kenites on the South the Kenezites on the North the Kadmonites toward the East so that in this verse the Land of promise is bounded and limited 5. Therefore the Hebrewes are deceived that thinke these three the Kenites Kenezites Kadmonites to be the Idumeans Ammonites Moabites because Kenaz was the sonne of Eliphaz of Esau who though they were not subdued by Iosua should at the length be vanquished by the Messiah For 1. the Lord gave not a foot of any of these countreyes possessed by the children of Esau and Lot to the Israelites Deut. 2.5.9 2. they dreame of their Messiâ—h to be a temporall Prince and conquerour which is their errour 3. these nations might be subdued by Iosua among the rest though they are not named 4. Whereas the Cananites are here otherwise named then Gen. 10. their names might bee changed in processe of time or one might have two names Abâ—â— Ezra Mercer 4. Places of doctrine 1. Doct. Of beleeving God and in God Vers. 6. ABraham beleeved the Lord c. in the Hebrew in the Lord yet that common distinction of beleeving God and in God though there be a difference betweene them is not grounded upon the phrase of Scripture which indifferently useth both these for one especially in the new Testament as Ioh. 5.14 He that beleeveth him that sent me hath eternall life 1 Ioh. 5.10 He that beleeveth in the sonne of God c. 2. Doct. That the starres cannot be numbred Vers. 5. TEll the starres if thou be able to number them c. Hence then it may well be enforced that the starres cannot be numbred as the Prophet Ieremy saith 33.22 as the army of heaven cannot be numbred nor the sand of the sea measured so will I multiply the seed of David the starres then can be no more numbred than the sand of the sea measured and therefore this is set forth as a worke peculiar unto God which counteth the number of starres Psal. 147.4 Wherefore Aratus and Eudoxus were deceived which thought they did comprehend the number of the starres and the common Astronomers that hold there there are not above a 1022. starres to bee seene in the sky for if it were so it had beene an unfit comparison to liken the multitude of Israel which amounted to more than 600. thousand Exod. 2.37 to the stars Deut. 10.22 August lib. 16. de civit dei c. 23. R. Levi thinketh that in Abrahams time the starres were not numbred but afterwards they were by Astronomers but neither then nor since could they ever bee numbred as hath beene shewed 3. Doct. Word and Sacraments must be joyned together Vers. 18. IN that same day the Lord made a covenant c. Here the word and promises is annexed to the signe preceding whereby we learne that the word and sacraments should bee joyned together Calvin 5. Places of confutation 1. Confut. Faith justifieth not meritoriously but by way of apprehension and application of the righteousnesse of Christ. Vers. 6. ABraham beleeved God and hee counted that unto him for righteousnesse c. First from hence that popish doctrine is confuted that faith justifieth not as it apprehendeth and applieth the righteousnesse of Christ but as it is a meritorious worke by the worthinesse and dignity thereof Remist annot in Rom. 3. Sect. 3. But the Apostle concludeth otherwise that to him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4.5 where righteousnesse then is imputed and accounted there is not wrought or obtained by workes faith then justifieth not as it is a worke or meritorious but as an instrument in apprehending the justice of Christ which is imputed by faith 2. Confut. Faith a speciall application of the promises of God SEcondly Bellarmine collecteth out of this place that a justifying faith is not a speciall application of the promises of God in Christ but a generall beleefe only that whatsoever God saith is true as Abraham saith in this place was his giving of credit to Gods speeches that hee should bee the father of many nations lib. 1. de justif c. 8. Contra But it is otherwise evident out of the scripture that Abraham beleeved not onely Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applieth it Galath 3.16 yea Abraham rejoyced to see Christs day Iohn 8.16 as having a particular interest in him as his Saviour 3. Confut. That faith only justifieth THirdly this place strongly proveth against the Papists that faith only justifieth for whereas Abraham had shewed before this many excellent workes of piety in building altars in many places and calling upon the name of God of charity in seeking reconciliation betweene Lot and him c. 13. of mercy in redeeming Lot being taken prisoner c. 14. contempt of riches in refusing to take of the King of Sodomes goods yet none of all these workes are reckoned or imputed unto Abraham for righteousnesse but onely his faith Now whereas Perer. objecteth that place Psal. 106.31 that Phinehes work in executing judgement upon the adulterer and adulteresse was likewise imputed to him for righteousnâ—sse and so would prove that faith only is not imputed for righteousnesse but workes also Perer. in 15. Genes v. 6. Our answer is further this that the Prophet
Abraham as impatient of delay that God had not yet given him a seed according to his promise is bold to poure out his griefe before God that the Lord would hasten to accomplish his desire Calvin QVEST. IV. Of the divers acceptions of the word Meshek THe steward of my house according to divers interpretations of the word Mesech there are as many expositions 1. The Septuagint take it for a proper name as though Mesech should bee the name of Eleazers mother for so they read the sonne of Mesech borne in my house 2. Some derive it of the word shakah that signifieth to beare or minister the cup and so read the son of my cup-bearer or butler Aquila 3. Some of the word shakak that is to run up and downe and so Eleazer should bee as the steward or bay liffe that run up and downe the house Oleaster Mercer 4. Meshek signifieth an overseer so some read that he was the steward or overseer Chald. or the sonne of the steward Theodoret. Hierome 5. Meshek also signifieth a leaving or dereliction and so Eleazer is called the sonne of the leavings not for that hee only was left of Abrahams ancient familie as Cajetane or because he had left to him the care of his house as Vatablus But that he purposed to leave unto him the inheritance of all Innius And this seemeth to bee the most proper sense QVEST. V. Wherefore Eleazer is called of Damascus ELeazar of Damascus 1. This Damesâ—k or Damascus was not the name of his mother as some think ex Calvin 2. Neither was it his proper name as Hierome and the Septu translate of whom the City Damascus should be named Tostat for Damascus is held to have beene builded by Hus the sonne of Aram and to be a name more ancient than Abraham Genes 14.15 3. But Eleazer by his father was of that countrey though borne in Abrahams house and therefore hee is called Damascenus of Damascus sic Chald. Iun. Calv. QVEST. VI. Whether Abraham saw the starres only in vision 5. HE brought him forth and said looke up now to heaven c. 1. This was not done in vision only as Cajetane thinketh but as the words import Abraham having spent a good part of the day in prayer within now is bid to goe forth in the evening and is shewed the starres for his confirmation Iun. 2. Neither is this an allegory as Philo applieth it who saith that the soule of a wise man should bee like unto heaven But it is an history so verily done as it is rehearsed QVEST. VII What seed of Abraham is understood carnall or spirituall SO shall thy seed be 1. We neither thinke with Augustine that this is meant of Abrahams spirituall seed only magis videtur promissa posteritas falicitate sublimis that posterity seemeth to bee promised which is blessed in heaven 2. Neither with Lyranus that there are here two literall senses the one of his carnall seed the other of his spirituall for of one place there can be but one literall sense 3. Neither with Pererius that the literall sense concerneth Abrahams carnall seed the mysticall his spirituall 4. But these words have one whole and generall sense which comprehendeÌ„th both Abrahams kindreds for that is the proper and literall sense which is intended by the spirit now in these words the spirit intendeth both the carnall off-spring of Abraham as Moses expoundeth the Lord God hath made thee as the starres of heaven in multitude Deut. 10.22 as also the spirituall seed of the faithfull as Saint Paul interpreteth so shall thy seed be Rom. 4.17 and hence concludeth that Abraham is the father of us all that is of the faithfull QVEST. VIII Wherein the Israelites represented the people of God YEt we deny not but that in other places spirituall things are implyed by temporall by way of mystery and allegory as the Apostle saith the law had a shadow of good things to come as Abrahams carnall generation did divers wayes represent the spirituall 1. In their number 2. In their afflictions 3. In their passage thorow the red sea figuring baptisme 4. In being fed with manna a type of Gods word 5. In drinking of the water out of the rocke a figure of Christ. 6. In looking toward the brasen serpent 7. In their pilgrimage in the desert a lively patterne of our pilgrimage in this life 8. In their entrance into the land of Canaan under Iosua which signifieth our conducting by Christ to the heavenly Canaan QVEST. IX Wherein Abrahams faith consisted Vers. 6. ABraham beleeved the Lord c. 1. Hilarie noteth that this was singular in Abrahams faith because he doubted not of his omnipotency 2. Ambrose reputatum est illi ad justitiam quâ—a rationem non quaesivit this was counted to him for righteousnesse because he beleeved and required no reason 3. But there was more in Abrahams faith than onely to beleeve God and his promises to bee true for hee did trust in God Cajetan as the word bajehovah signifieth he beleeved in Iehovah Mercer and embraced God as his father Calvin 4. Abraham therefore did not count this to himselfe as a just thing to beleeve God as some interpret neither is it to be referred to Abraham that he counted it a just thing in God thus to recompence him as R. Levi and Ramban corruptly expound but God counted it to him or as the Septuag it was counted unto him for true justice before God because he stedfastly beleeved Gods promises and thus expoundeth Elias Orientall confuting Ramban QVEST. X. Why faith was imputed for righteousnesse to Abraham IT was counted to him for righteousnesse Not that Abraham beleeved not before or that his former beleefe was not also counted to him for righteousnesse But these reasons may bee alleaged why in this place first mention is made of the imputation of righteousnesse 1. Because in this place first one is promised to come out of Abrahams owne bowels hee considered not his owne body which was now dead as the Apostle saith nor the deadnesse of Saraes wombe Rom. 4.19 2. Because although Abraham had faith before yet it waxed stronger and stronger hee was strengthened in the faith Rom. 4.20 3. At this time first Abraham made answer unto God and so it followeth in the same place he gave glory to God Rom. 4.20 4. The scripture doth not thus testifie of Abraham in the beginning of his conversion but even at that time when Abraham was full of good workes even then notwithstanding his righteousnesse should not be imputed to his workes but to faith Calvin neither this testimony of Abrahams righteousnesse is differred till he had received circumcision left he might have beene thought thereby to have beene justified Thom. Anglic. in cap. 15. Genes and therefore the Apostle of purpose observeth that righteousnesse was imputed to Abraham when he was yet uncircumcised Rom. 4.10 QVEST. XI That the asking of a signe proceeded not of any
in the Psalme speaketh not of that righteousnesse whereby Phinehes was originally counted just before God for that was by faith because that without faith it is impossible to please God Heb. 11.6 but of that righteousnesse whereby Phinehes faith was declared and testified and so this his zealous fact because of his faith was counted a righteous worke But Moses here speaketh of that originall justice whereby Abraham was justified before God Like as S. Paul denying that Abraham was justified by workes Rom. 4.2 and Saint Iames affirming that hee was justified through workes Iam. 2.21 the first speaketh of justification properly before God the other of the same testified and declared by workes so Moses treateth of justice imputed by faith before God by an originall collation from God the other Prophet of justice imputed by a zealous worke by way of effectuall declaration before men And therefore Moses saith he that is God imputed Abrahams beleefe to him for righteousnesse But the other Prophet saith it was imputed to him for righteousnesse from generation to generation that is hereby Phinehes in all ages was knowne to be reputed and taken just before God the Lord rewarding the zeale of Phinehes with the perpetuall inheritance of the Priesthood Numb 25.13 4. Confut. Faith not the beginning only of justification FOurthly another point of popish doctrine is here overthrowen that a man is said to bee justified by faith because it is the beginning of salvation and â—donea praeparatio hominis a fit preparation of a man unto justification Perer. in 15. Genes disput 3. numer 42. But Abraham was not now only prepared or beginning to be justified for he had done already many excellent workes of righteousnesse acceptable unto God and yet being not now onely entred but set in the middest of his godly course hee is counted righteous by faith faith then is not the beginning only but the perfection and consummation of righteousnesse 5. Confut. S. Paul and S. Iames cannot be reconciled by popish doctrine FIfthly whereas Saint Paul proving Abraham to have beene justified by faith without workes Rom. 4.2.5 and S. Iames saying that Abraham was justified through workes seeme at the first shew to bee contrary each to other the Popish writers goe about three wayes to reconcile these places first the Rhemists note that Saint Paul excludeth Abrahams morall workes before faith annot 1. in Rom. 4. and by such workes they grant a man is not justified but by such as follow and proceed of faith Contra. Abraham before this time when God imputed unto him righteousnesse by faith had done divers faithfull workes as the Apostle sheweth that by faith hee when he was called obeyed God c. and by faith abode in the land of promise Hebr. 11.8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification And againe he saith to him that worketh the wages is not counted by favour but by debt but to workes done before or without faith no wages is due because without faith nothing is pleasing to God therefore he meaneth not such workes Secondly Bellarmine saith that Saint Paul speaketh de fide charitate formata of a faith formed with charity and furnished with good workes lib. 1. de justificat c. 23. and such a faith truly justifieth Answer True it is that Abrahams faith which Saint Paul so much commendeth was a lively and working faith yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God As the Apostle sheweth that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputeth righteousnesse without workes Rom. 4 6. further Saint Paul thus reasoneth being fully assured that he which had promised was able to doe it and therefore it was imputed to him for righteousnesse c. v. 21 22. It was not imputed for the working of his faith but for his beleeving Thirdly Pererius useth a distinction of first and second justification the first is when a man of a sinner is made just the second when a just man becommeth more just disput 3. in 15. Genes numer 48. of the first they say Saint Paul speaketh of the second S. Iames. Bellar. de justif lib. 4. c. 18. Contra 1. The Scripture knoweth no such distinction of first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying blessed are they whose iniquities are forgiven speaketh of that justification when a man of a sinner is become just before God which they call the first justification but to that blessednesse is promised and where happinesse or blessednesse is obtained no other justification is necessary wherefore the first and one justification sufficeth there need not a second 2. Further this distinction admitted Saint Paul rather should intreat of the second justification because he alleageth the example of Abraham who was called already and had done many righteous workes before the Scripture maketh mention of the imputation of righteousnesse unto him by faith and S. Iames of the first who bringeth in the example of Rahab the harlot now first called which had done no worthy workes before Wherefore thus Saint Paul and Saint Iames are reconciled if wee say that S. Paul understandeth that justification whereby Abraham was made just before God for he saith if Abraham were justified by workes he hath wherein to rejoyce but not with God Rom. 4.2 he meaneth then that justification wherein a man may rejoyce with God which is by faith But S. Iames speaketh of that justification whereby a man is declared to be just before men whereby our faith is justified to bee a true faith as hee saith shew mee thy faith out of thy workes v. 18. he urgeth the shewing and approving of faith so hee saith Abraham was justified thorow faith when he offred his sonne Isaak v. 21. yet before God Abraham was justified before by faith but by this his obedience his faith was approved unto God and made knowne to men Neither is it usuall in Scripture thus to take the word justified as wisdome is said to bee justified of her children Matth. 11.13 that is declared or approved to bee just Christ was justified in the spirit 1 Timoth. 3.16 that is as the Apostle elsewhere interpreteth declared mightily to be the sonne of God touching the spirit of sanctification Rom. 2.4 6. Morall observations 1. Observ. God amply rewardeth them that contemne things present Vers. 1. I Am thy exceeding great reward c. Because Abraham contemned the rich gifts of the King of Sodome the Lord doth promise more abundantly to recompence him therefore as Ambrose well noteth ne infirmos animos ob dilationem mercedis subeat
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
because the King of Moab by their evill example did sacrifice the King of Edoms son as Burgens for no such thing is expressed in the text 2. Neither was this indignation conceived by the idolatrous Israelites against the rest thinking the King of Moab invincible because of this sacrifice Cajetan for this indignation was kindled not by the Israelites but against them 3. And for the same reason the common exposition seemeth not to be so proper that this indignation and griefe of the Israelites was for the horror and cruelty of this unnaturall fact which they could not endure to behold Tostat. for this indignation or wrath should not have beene against the Israelites but against the King of Moab 4. Therefore it seemeth more agreeable to the text that this wrath was on the Edomites part against the Israelites because it was their quarrell that brought the King of Edom to take part with them against the Moabites upon which occasion this hard hap fell out upon his sonne and upon this division they brake off and left the siege Iunius QUEST XXVI Of Huz Buz Kemuel Chesed the sonnes of Nahor Vers. 21. HVz c. and Buz. Of this Huz was not named the Countrey where Iob dwelt Iob 1.1 but of that Huz rather which was the sonne of Aram Genes 10.22 Hierome 2. Of Buz came the family of the Buzites of the which Elihu was Iob 32.6 3. Kemuel here mentioned was not the father of the Syrians as the Greeke and vulgar Latine read nor yet of Aram Naharaim as Tostatus or Aram Seba as Cajetane for the City of Nahor was in Aram Genes 24.10 This name and Countrey therefore was more ancient than Kemuel Nahors sonne and was rather so called of Aram the sonne of Sem Genes 10.22 4. Neither is Chesed here named the father of the Chaldees which was Abrahams Countrey and could not therefore be founded by his nephew 5. But these sonnes of Nahor were fathers of certaine families in Syria whereof there was some remainder in Constantius Caesars time as may appeare by the names of certaine townes Reman and Buzan remembred by Ammianus Lib. 18. ex Iun. 4. Places of Doctrine 1. Doct. How God is said to tempt Vers. 1. GOd did tempt or prove Abraham c. 1. God is not said here to tempt Abraham metaphoricè metaphorically as he is said to be angry to repent in a figurative speech as Cajetane but God truly and verily tempteth that is proveth and taketh triall of Abrahams faith 2. And God doth it Non ut ipse hominem inveniat sed ut homo se inveniat Not that God need to finde out man but that man may finde out himselfe as Augustine saith 3. God tempteth otherwise than Satan is said to tempt God properly is the author only of good temptations but Satan is the tempter unto evill Evill temptations proceed not from God effective sed permissive by way of action but by way of permission when the Lord withdraweth his sufficient grace and necessary helpe Gods tempting and Satans tempting doe diversly differ 1. In respect of the end Deus tâ—ntat ut doceat Diabolus ut decipiat God tempteth to teach the Devill to deceive as Augustine saith 2. In respect of the persons God tempteth onely the good to make their faith and obedience knowne sometimes the weake are tried that after they have fallen they may repent and be restored sometimes the strong that they may be more and more confirmed But the devill tempteth both good and bad the good to bring them into evill the bad that they forsake not evill 3. The object of good and evill temptations are divers good temptations are especially seene in outward things as in poverty sicknesse persecution and such like evill temptations are exercised in spirituall and inward evils as in evill suggestions ungodly thoughts stirring to evill desires and provoking to sinne Perer. 2. Doct. The grave motions of the spirit of God differ from the furious fansies of those led with an evill spirit Vers. 4. THen the third day c. We see a manifest difference betweene the furious and sudden motions of those which are possessed with an evill spirit such as Saul had who in his rage all at once cast a javelin at his sonne Ionathan to have killed him 1. Sam. 20.33 and the deliberate actions of those which are guided by the good spirit of God as here Abraham not suddenly is moved to sacrifice his son but after three dayes journey having thorowly advised upon it he obediently yeeldeth himselfe to Gods commandement 3. Doct. The obedience of the will is accepted of God for the deed Vers. 12. SEeing for my sake thou hast not spared thine onely sonne God accepteth the resolute purpose and will of Abraham for the done deed An obedient will then is accepted before God as the worke it selfe as the Apostle saith If first there be a willing minde God accepteth it according to that a man hath not according to that he hath not 2 Cor. 8.12 Muscul. 5. Places of confutation 1. Confut. By faith we are assured of our justification Vers. 12. I Know that thou fearest God It is confessed by our adversaries that Abraham at this time was certaine that he was in the state of grace but because it is their opinion that we cannot by faith ordinarily be assured of remission of sinnes they have framed divers answers to this place 1. Thomas Aquinas saith that this assurance that Abraham had was a particular experimentall knowledge that in this worke he feared God Thom. 1.2 qu. 112. ar 3. Cont. Abraham not onely in this particular was assured of Gods favour but was undoubtedly perswaded of the promise in generall concerning the Messiah as the Apostle saith Neither did he doubt of the promise c. but was strengthened in the faith Rom. 4.20 And this is that which our Saviour saith That Abraham desired to see his day he saw it and rejoyced Ioh. 8.56 His assurance which he had of salvation in the Messiah procured unto him this great joy 2. The same Thomas saith Abraham illud cognovit per specialem Dei revelationem That Abraham knew this that he was in the state of grace by Gods speciall revelation Contra. This assurance that Abraham had was not by any particular or extraordinary revelation but by the proper and ordinary operation of faith as the Apostle saith He was strengthened in the faith Rom. 4.20 3. Pererius answereth that this revelation was made to the Patriarks in the old Testament and the Apostles in the new which were as it were the founders of the people of God 10. disput in 22. cap. Gen. Contra. Saint Paul in the matter of faith maketh no such difference betweene the Patriarks and other beleevers as he saith Now it is not written for him onely that it was imputed to him for righteousnesse but also for us c. Rom. 4.23 And the Apostle saith That a crowne of righteousnesse was not
onely laid up for him but unto them also which love his appearing 2 Tim. 4.8 where the same certainty of the reward is decreed the like assurance is not denied 4. Bellarmine answereth that hence it is evident that all beleevers are not sure of their justification seeing Abraham that had served God most faithfully before yet never till now was assured of his justification lib. 3. de justif cap. 11. resp ad ration 1. Contra. It followeth not Abraham was not alwayes assured therefore every beleever cannot be assured but it well followeth that as there was a time when Abraham had not such assurance so the faithfull at all times have not such perswasion and that we grant 2. It is untrue that Abraham had not this assurance till now when he offered up Isaack for the Apostle sheweth that then hee had this assurance when faith was imputed to him for righteousnesse Rom. 4.22 23. which was before he was circumcised Gen. 15.6 5. Bellarmine againe answereth that the Scripture commending the righteousnesse of Abraham and other Patriarks doth rather make us certaine and sure of their salvation than themselves ibid. Contra. No mans salvation can be better knowne to another than to himselfe for as the life of the body is more felt where that life is than of others that see the bodies to live so saith which is the life of the soule as the Scripture saith The just shall live by faith is better apprehended of those which have the possession of it than of such as onely behold it 2. Confut. The promises not merited by Abrahams obedience Vers. 16. BEcause thou hast done this thing c. From hence Pererius inferreth that Abraham Egregâ—â— illo facto meruisse Deserved by this worthy act that such promises were made unto him and that the Messiah should be borne of his stocke rather than of any other Contra. 1. The Apostle doth conclude the contrary that because faith was imputed to Abraham for righteousnesse he was not justified by works Rom. 4.2 4. 2. These promises were made to Abraham before he had shewed any worthy worke even then when he was first called out of his Countrey Gen 12.2 they then proceeded from Gods mercy not of Abrahams desert or worthinesse 3. The Lord therefore crowneth Abrahams obedience with renewing his promises to shew us that they which are justified by faith ought to proceed and goe forward in good works whereby their faith is approved Muscul. 3. Confut. The assumption of the humane nature to the God-head in Christ not merited 4. BUt to say that Abraham merited that the Messiah should take flesh of his seed is not farre from blasphemy for then he should have merited more than Christ himselfe did as he was man seeing that the hypostaticall union of the humane nature with the God-head in one person was of grace not of merit as Augustine well resolveth Quod Christus est unigenitus aequalis patri non est gratia sed natura quod autem in unitatem personae unigeniti assumptus est homo gratia est non natura That Christ was the onely begotten Son equall to his Father it was not grace but nature but in that mans nature was taken to make one person with the onely begotten it was of grace and not by nature But now if the man Christ deserved not the assumption or taking of the humane nature to the God-head and yet Abraham merited that his seed should in the Messiah be united to the God-head it will follow that he merited more than Christ wherefore that is a sound and Catholike conclusion of Augustine Neque enim illam susceptionem hominis ulla merita praecesserunt sed ab illa susceptione merita ejus cuncta caeperunt before the taking of mans nature there was no merits at all but all Christs merits tooke beginning there 4. Confut. The Chalde Paraphrast corrupt Vers. 18. IN thy seed c. So readeth the Septuagint according to the originall in the singular number and this reading is approved by the Apostle Galath 3.16 Wherefore the Chalde Paraphrast is found here to be corrupt which readeth thus in the plurall number In thy sonnes shall all the people of the earth be blessed 5. Confut. Many in Scripture taken for all ALL the nations of the earth shall be blessed And Gen. 17.5 the Lord saith A father of many nations have I made thee we see then that in the phrase of Scripture sometimes many are taken for all by this place therefore that cavill of the Pelagians may be answered who because the Apostle saith By one mans disobedience many were made sinners Rom. 5.19 would inferre that we became sinners not by originall corruption or propagation of sinne but by imitation for then the Apostle would have said not many but all But the Apostle by many understandeth all as he affirmeth vers 18. That by the offence of one the fault came upon all to condemnation for they which are all may truly be said to bee many The like cavill in another question is urged by Catharinus a popish writer who because it is said in Daniel 12.2 That many of them which sleepe in the dust shall awake some to everlasting life some to shame collecteth that all shall not but that some as namely infants dying without baptisme shall neither be in heaven nor hell But this objection may receive the same answer that as in the promise made to Abraham many is taken for all so also is it in this place of the Prophet as before also is shewed the like use in the Apostle 6. Places of Exhortation 1. Observ. To beare the death of children patiently Vers. 10. ABraham stretching forth his hand tooke the knife c. Origen from this example of Abraham that doubted not to offer up his sonne perswadeth parents to beare patiently the death of their children Laetus offer filium Deo esto sacerdos anima filii tui Chearfully offer thy sonne unto God and be a Priest of his soule This is nothing saith he to Abrahams strength which bound his sonne himselfe and bent his sword Hom. 8. in Gen. 2. Observ. Confidence in Gods providence Vers. 14. IN the mount will the Lord provide c. We are taught with the like confidence when all other meanes faile to cast our care upon God as Abraham did for whom the Lord provided another sacrifice which he thought not upon in stead of his sonne Isaack Calvin Therefore it is said in the Psalm 68.20 To the Lord belong the issues of death he knoweth how to make a way for our deliverance though we at the first see it not 3. Observ. Gods voice must be obeyed Vers. 18. IN thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce Whereupon Ambrose giveth this good note Et nos ergo audiamus vocem Dei nostri si volumus apud eum gratiam invenire Let us therefore heare and obey the voice of God if
time but Iacob used thus to doe that Laban might have some increase of his colour although by this meanes the stronger fell out to be Iacobs QUEST XV. Whether Iacobs device were by miracle or by the workes of nature THis device of Iacob by the sight of particoloured rods to cause the eawes and goats to be conceived with young of the like colour 1. Is neither to bee held altogether miraculous as Chrysostome thinketh non erat juxta naturae ordinem quod fiebat c. it was not according to the course of nature that was done but miraculous and beyond natures worke hom 57. in Genes much lesse doe we receive the fabulous conceit of one Hosaias an Hebrew that the eawes â—onceived alone without the males by the sight only of the rods in the water ex Mercer 2. Neither do we ascribe this altogether to the work of nature although the cogitation and conceit of the minde be very much in the forming of shapes and therefore as Plinie noteth plures in homine quam in caeteriâ— animalibus differentiae there are more diversities of shapes among men than bruit beasts because of the variety of their conceits lib. 7. c. 12. Galen writeth of a woman that by beholding of a faire picture by a deformed husband had a faire childe libr. de theriaca Quintilian writeth of a Queene that upon the like conceit brought forth an Aethiopian Hypocrates maketh mention of a woman that being delivered of a beautifull childe much unlike both the parents should have beene condemned of adultery but was freed by a learned Physitian that imputed it to a picture which she had in her sight ex Perer. The Hebrews report of an Aethiopian that had a faire child and a Rabin being asked the reason thereof shewed the cause to be a white table that was in her sight at the time of conceiving The like report is that a woman brought forth a mouse because a mouse chanced to run before her when she was with childe Mercer The like operation hath the object of the sight in bruit beasts for this cause the fashion is in Spaine to set before the mares when they are horsed the most goodly beasts of that kinde Muscul. The like practice is used by the Dove-masters that they may have a brood of faire pigeons Isydor libr. 12. Etimolog Although then that nature had her worke yet we cannot say that nature wholly did it 3. Wherefore God wrought here together with nature and that after an extraordinary manner first because this devise was revealed vnto Iacob by the Angell of God in a dreame Genes 31.11 Secondly God gave a rare effect to this devise that it failed not whereas if it had beene according to the ordinary worke of nature there might have beene some change and alteration and it is well noted by Valetius that both the male and female concurred in the same imagination and fantasie of the parti-coloured which was the cause that they alwaies brought forth of the same colour lib. desacr philos c. 11. QUEST XVI Of the naturall reason why the imagination should be so strong to worke upon the body NOw further that we may see the naturall reason why that Iacobs sheepe brought forth party-coloured 1. That sheepe by drinking of certaine waters doe change the colour of their wooll Aristotle maketh mention as there is a River in Assyria called Psychrus of that coldnesse which causeth the sheepe that drinke thereof to yeane blacke lambs in Artandria there are two rivers the one maketh the sheepe white the other blacke the river Scamander doth dye them yellow Aristot. lib. 3. de histor animal c. 12. But this alteration is caused by the matter and quality of the water being received and drunke whereas Iacobs sheepe conceived by the very sight 2. The phantasie and affection is very strong to worke upon it owne body sometime upon another children have beene bewitched by the malitious sight of those that have intended them hurt some by immoderate joy have presently dyed as Philippides the Comicall Poet for his unexpected victory of his fellow Poets and a woman for the returne of her sonne whom shee supposed to have beene slaine in the warres in the extremity of joy ended her life as the Romane histories testifie hence it is that the very sight of that which goeth against the stomacke procureth vomit some by the seeing of others bloud have sounded others for feare looking downe from a steepe place have tumbled downe they which are strucken with sudden feare doe was pale in their face their hands tremble their voyce is taken away and all the body is distempered such is the operation of the conceit of parents in the conception of their children which causeth such variety of shapes of colour gesture ex Marâ—il ficin lib. 13. de Platon Theolog. cap. 1. 3. As we see by experience that the imagination of the minde doth bring forth such effects in the body so the reasons thereof may be yeelded to be these 1. The power and dominion which the soule hath over the body the one is the moover and stirrer the other the thing mooved the soule is to the body as the workeman to his worke which he frameth and fashioneth according to the idea and conceit of the mind and so it is in the conception and generation of children Tosta q. 10. in c. 30. 2. Another reason may be taken from the nature and property of imagination Imaginari non est neque animi neque corporis sed conjunctim to imagine is not proper to the soule or body apart but to them both together as the rest of the affections of love and hatred and the like are the mind then is like to that which it imagineth and the body with the mind begetteth that which is like to it selfe so it commeth to passe that the likenesse which the phantasie imagineth the body begetteth Valles 3. A third reason is from the nature and power of the seed which as it floweth from all the parts of the body and therefore worketh materially the similitude of the same parts so also is it procured by the minde and phantasie and therefore expresseth also that quality in the birth which was in the minde from whom it was sent Perer. ex Valles 4. Places of Doctrine Doct. 1. Abrahams seed begotten by the power of God Ves. 21. GOd opened her womb c. In that God made Leah and Rachel fruitfull of whom came the promised seed it sheweth that it was not the worke of nature but the gift of God Muscul. And as Abrahams carnall seed was propagated by God so much more the Spirituall which are borne not of bloud nor of the will of the flesh nor of the will of man but of God Iohn 1.13 Doct. 2. The children of the barren wombe most excellent Vers. 24. SHe called his name Ioseph as the children of the barren are noted in Scripture to have beene most excellent as Isaack of
Gentiles as the younger brothers were preferred before their elder brothers the Iewes in Genes 48. Numer 7. Contra. 1. Iacob had no such intendment to prefigure the signe of the crosse but as the present occasion was offered because Ioseph had so placed his sonnes he could not otherwise but by crossing his armes lay his right hand upon Ephraims head so that Ephraim was not preferred to the right hand because Iacob would lay his hands acrosse but Iacob did lay his hands acrosse because Ephraim was to be preferred 2. Although the fathers did beleeve in the Messiah to come yet we finde not that they had so particular a knowledge as to describe the very fashion of the crosse on which Christ suffered 3. Confut. Against the invocation of Saints Vers. 16. LEt my name be named upon them This maketh nothing for the popish invocation of Saints Iacob meaneth not that they should call upon his name but should in the world be called by his name as the like phrase is used before vers 6. they shall be called after the names of their brethren as the women are said to be called by their husbands name Isay 4.2 Neither doe we reade that ever the Israelites made their prayers to Abraham Isaack and Iacob Mercer 6. Places of morall observation 1. Mor. God granteth beyond our hope Vers. 11. I Had not thought to have seene thy face yet loe God hath shewed me thy seed thus God dealeth most liberally with his children granting them many things beyond and above their hope Mercer as the prophet David confesseth thou did dost prevent him with blessings he asked life of thee and thou gavest him along life for ever and ever Psalm 12.3 4. 2. Mor. To submit our naturall affections to the will of God Vers. 19. HIs younger brother Although Iacobs naturall affection might be inclined as well as Iosephs to the elder yet he submitteth his affection to the will of God who had given Ephraim the Eldership so Abraham cast out Hagar and her sonnes because God so commanded although otherwise it was grievous unto him Genes 21.12 14. so we must learne to conforme our wills and affection to the will of God 3. Mor. Gods promise dieth not with his servants Vers. 21. BEhold I die and God shall be with you though Iacob died yet the promise of God died noâ—â— the death of Gods saints though it be grievous to the Church yet it cannot hinder Gods purpose Calvin but as it is in the Psal. instead of thy fathers thou shalt have children whom thou maiest make princes c. Psal. 4â— 16 God can raise up others instead of his faithfull seruants deceased AN APPENDIX OR ADDITION TO THIS SECOND BOOKE containing that divine Prophecie of IACOB in his last Will and Testament and the Historie of his solemne funerall and honourable buriall Dedicated To the right reverend Fathers in God TOBIE L. Bishop of Duresme and MARTIN L. Bishop of Elie. RIght Reverend Fathers among other honorable Friends whom I have remembred in this worke I thought it not fit in silence to passe by your Lordships of whose humanity humility and love especially toward Ministers and Preachers of the word as of the one I heare honourable report so of the other I have comfortable experience that unto you both fitly agreeth S. Pauls description of a Bishop that he should be gentle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of good men as Ambrose saith Episcopuâ— ut membris suis utatur clericis maxime Ministris qui sunt vere filii A Bishop should use Ministers as his members and Clergy men as children I have beene bold to ioyne you together in this Preface that as you were consociate together in your learned education in that famous college and are now still linked together in affection so I would not separate you in this dedication that as Ambrose saith Quemadmodum vobis ibi omnia fuere communia ita hic quoque jus dividuum nesciatis that as there you enioyed a certaine communion so here you should not have a division One of your Lordships hath an interest in me as being Patron of that Church to the which I am called the other hath an interest in this worke to whom one already a painfull and industrious man now as I heare with the Lord did dedicate his labours upon Genesis that which he begunne making but an entrance into this booke I have by Gods grace finished yet proceeding an other way than â—eâ— propounded to himselfe and as yet hath not beene attempted by any so that I may in some sort modesty say with Hierome Opus in manibus mauditim habeo non quod studium â—eum insolenter extollam sed quod sudoris conscius ad lectionem eorum pro vocem nescientes I have a worke in hand not heard of before noâ— that I insolently commend my study but only to provoke to the reading of that wherein I have so much laboured those which yet knew it not In this Booke of Genesis Moses the first and best Historiographer doth pen the lives and acts of the holy Patriarks Abraham Isaack Iacob Ioseph with the rest into whom God vouchsafed this great honour that so great a Prophet as Moses like unto whom there rose not up any in Israel should be the Chronicler of their doings Tullie in a certaine place remembreth of Alexander the great conquerour that beholding Achilles tombe he should thus say O fortunate adolescens qui tuae virtutis Homerum praeconem inveneris O happy young man which hadst Homer to be the setter forth of thy praise But much more happy are these fathers whose doings are commended and recorded by Moses The examples of these godly Fathers who practiced as they professed and so lived as they loved God whose obedience was answerable to their faith doe teach all Christians but especially us that are set apart to this function to beautifie and adorne our holy vocation with a godly conversation So Abraham is set forth in Scripture not onely as a faithfull beleever but as a fruitfull follower of good works by his faith he was justified with God by his works he is also said to be justified that is so declared and testified before men whose example we must imitate both for beleeving and living whose sonnes and daughters we are as the Apostle saith While we doe well Cyprian also well saith Nil prodest verbis proferre veritatem factis destruere virtuteÌ„ serm de mortalit altaribus placere debent qui de altaribus vivunt tales sunt sacrati qualia sacra sunt de singular Clericor It profiteth not in words to pronounce verity and in deeds to renounce verture they which live of the Altar must please the God of the Altar consecrated men should be like to the sacred things In this last addition to this booke I have explaned the divine propheticall speeches and bequests of Iacob to his sonnes and especially
Laudabile praise worthie si quis salva fide refugiat periâ—ulum instans If one not violating his faith doth shun the instant danger unlesse we will say that Christ when he escaped out of their hands that sought to stone him did it of feare Luke 4. But I rather preferre the 7. exposition before touched QUEST XXII Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath beene made of that place to the Hebrewes it shall not be amisse briefly to shew the meaning of those other words of the Apostle vers 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt 1. We refuse here the exposition of Lyranus that he calleth the rebukes of Moses the rebukes of Christ because by faith foreseeing what Christ should suffer hee by Christs example was confirmed to endure the like for in this sense they are Moses rebukes rather than Christs 2. Neither are they called Christs rebukes because they were such as Christ commendeth Blessed are they that suffer persecution for righteousnesse sake Matt. 5. 3. or for that Christ was to come of that people and therefore their rebukes are counted the rebukes of Christ Cajetan 4. or because Moses was a figure of Christ and suffered the like rebukes because that as Moses left the Court and palace of Pharaoh to be partaker of the afflictions of his people so Christ descending from heaven tooke upon him our infirmities Oecumenius Theophylact. 5. But they are called Christs rebukes because he suffereth in his members and accounteth their afflictions as his owne in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake which is the Church Col. 1.24 QUEST 23. Why Pharaoh sought to slay Moses Vers. 15. PHaraoh heard of this matter and sought to slay Moses The causes why Pharaoh sought Moses life Iosephus alleageth to be these three 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians 2. They feared him as like to be one that aspired to great matters and might seeke some innovation and change in Egypt 3. The Egyptian Priests did prophesie of him that he was like to prove very dangerous to Egypt By these meanes the King was incensed against him But I rather approve that which Philo writeth that Pharaoh was not so much moved against Moses for the death of one Egyptian as for that by this he perceived that Moses was a friend and favourer of the Hebrewes whom he accounted his enemies and an enemie to the Egyptians his subjects and friends Philo lib. 1. de vita Mosis QUEST XXIV The causes why Moses lived in exile and banishment 40. yeares Vers. 15. THerefore Moses fled Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham and that tenne yeeres onely remained of the affliction of the people which was to continue 400. yeeres in one place and other Genes 15.13 Moses thought to prevent the time there being but tenne yeeres to come and therefore God punished his presumption with fortie yeeres exile But this cannot stand with the Apostles testimonie of Moses that by faith he forsooke Egypt if it were a worke of faith how could it be a punishment for his presumption Therefore the causes of Moses flight and exile are better touched by Ferus 1. That the people should not depend upon man but trust in God for their deliverance 2. That Moses might be weaned altogether from the pleasures of Egypt and delicate life in Pharaohs Court 3. That he might be taught that the deliverance of Israel should not be by sword or strength but by the spirit of God 4. To punish the peoples ingratitude for not more thankfully accepting of this benefit that God had stirred them up a deliverer for not onely this Hebrew whom Moses rebuked rejected his calling but generally all the people made light of it as S. Stephen sheweth Act. 7.25 QUEST XXV Of Midian what countrie it was and where situate Vers. 15. ANd dwelt in the land of Midian 1. This was the chiefe Citie of the Midianites so called of Midian one of the sonnes of Keturah by Abraham it was situate in Arabia upon the red sea as Iosephus 2. Hierome saith there were two Cities of this name one on the South part of Arabia by the red sea the other by Arnon and Arcopolis the ruines whereof were to be seene in his time 3. The whole Countrie was called Arabia where the Midianites Amalekites Israelites dwelt together Philo. And these Arabians were called Petrei of their metropolis or chiefe Citie Petra Borrh. 4. This Midian was not farre from Mount Sinai for thereabout did Moses keepe his father in lawes sheepe Exod. 3. and thither came Iethro with Moses wife and children and S. Paul placeth Sinai in Arabia Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication Numb 25. These Midianites oppressed Israel seven yeeres of whom Gideon slew 135000. Iud. 8. QUEST XXVI Rehuel Iethro Hobab whether the same Vers. 18. ANd when they came to Rehuel their father c. This Rehuel was not the same with Iethro as the Septuagint and Latine translator here read Iethro and as Hierome thinketh they were two names of the same man 2. Neither had he foure names Iethro Rehuel Hobab Keni as Thostatus Lyranus for Hobab was the sonne of Rehuel Numb 10.29 and hee was called Keni of his nation and countrey because he was a Kenite Numb 24.21 Iunius 3 Pererius also is deceived thinking that Hobab was not Moses father in law but his wives brother and his father in lawes sonne because saith he Moses father in law departed from them at Mount Sinai Exod. 18. but Hobab staied with them still and was their guide in the wildernesse Numb 10.31 But Pererius herein erreth also for these two stories of Iethro and Hobab Exod. 18. and Numb 10. must be joyned together they were both one man and hee tooke his leave of Moses as it is shewed Exod. 18. but he returned againe unto them before they departed from Sinai to be their guide as Moses requested Numb 10. and it is like he brought his kindred and family with him because the Kenites are read afterward to have cohabited with Israel Iudg. 1.16.4 Wherefore Rehuel was grandfather unto Moses wife called also their father after the manner of the Hebrewes Iethro and Hobab are the same for they are both said to be the father in law of Moses Exodus 18. and Num. 10.29 and Hobab and Iethro was the sonne of Rehuel ibid. Iun. QUEST XXVII Whether Rehuel were Prince and Priest of Midian Vers. 16. ANd the Prince of Midian c. The Hebrew word is Cohen which signifieth both Prince and Priest and one that is preferred or exalted in any office or authoritie as Davids sonnes are called
a commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the
house Act. 7.3 Some thinke that Abraham thus spake according to the phrase and speech of the heathen but Abraham doth every where professe himselfe by erecting of altars a worshipper of the onely true God Wherefore this place is truly translated God caused me sic P.T.B.G.S.H. onely the Chalde readeth in the plurall number very corruptly when the people erred after the works of their hands Notwithstanding this text doth no wayes favour the heresie of the Tritheists that make divers Gods for in that here a verbe of the plurall number hiâ— gâ—â— is joyned with elohim it sheweth the Trinity of persons in that sometime a verbe of the singular number is put unto it as Gen. 1.1 bara it betokeneth the unity of the God-head 6. Places of Morall observation 1. Observ. The righteous may fall often into the same infirmity Vers. 2. ABraham said of Sarah she is my sister Abraham had once thus offended before and had forgotten by this pretence what danger Sarah was like to have beene brought into and yet he falleth into the same infirmity againe Therefore it is sometime seene that even the children of God may in the same thing shew their weaknesse often Calvin As Iehosaphat being reproved by Iehu for joyning in league with Ahab did forget himselfe and was afterward confederate with his wicked sonne Ahaziah and was the second time reproved by Eliazer another Prophet 2 Chron. 19.2 and 20.37 2. Observ. Good Princes doe submit themselves to their lawes Vers. 9. ABimelech said to Abraham what hast thou done c. Abimelech signifieth my father the King which sheweth that Kings at the beginning were fathers and nourishers of their Countrey but afterward they which knew not God became in stead of Abimelachim Oebimelachim that is our enemie the King Muscul. Happy then is that people that hath a King for a common father Beside here Abimelech though a King taketh not himselfe to be lawlesse to doe what him liâ—t as cruell Caligula said to his grandmother Antonia Memento omnia mihi licere in omnes Remember that all things are lawfull for me toward all men land wicked Iulia to Antonius Caracalla soliciting him to incestuous marriage when he answered Vellam si liceret I would if it were lawfull replied impudently againe Si libet licet an nescis te imperatorem esse leges dare non accipere If you will you may know you not that you are Emperour and gave lawes but receive none That state is like then to flâ—urish where even Kings as Abimelech doe submit themselves here to good lawes As Plato hath an excellent saying In qua civitate lex subdita est video ibi perniciem paratam in qua vero lex domina est principium ibi video salutem In what City the law is subject I see destruction at hand but where the law swayeth even the Prince I see health to that place ex Perer. 3. Observ. God divers wayes keepeth us from sinne Vers. 6. I Keepe thee that thou shouldest not sinne against me It is God that keepeth his children from sinne either by the instinct of his spirit or the instruction of his word the guard and guiding of Angels or by diseases as Abimelech was here restrained vers 17. or by the counsell and advice of others as David was stayed from shedding of bloud by Abigail 1 Sam. 25. Calvin 4. Observ. Things voluntarily taken must be restored Vers. 7. DEliver the man his wife againe c. Unlesse then that things violently taken from others be restored there is no mercy to be expected Muscul. therefore Zacheus being truly called doth restore largely what he had wrongfully scraped together Luk. 19. 5. Observ. Adulterie bringeth generall calamities vpon the whole citie or kingdome Vers. 9. THou hast brought on me and on my kingdome this great sinne Adulterie is called a great sinne not onely because of the uncleannes and filthines of it but because of the punishment that followeth and the calamites that sometime overtake the whole Citie and kingdome for that sinne in their governors As the whole citie of Sechem was put to the sword for ravishing of Dinah Iacobs daughter Gen. 34. the whole kingdome of David smarted for his sinne committed against Vriah concerning Bersheba 2 Sam. 12. The like examples are found in forren histories how Troy was destroyed for the taking away of Helen the name and office of Kings expelled out of Rome for the ravishing of Lucretia by Seâ—â— Tarquin Perer. 6. Observ. Barrennesse a due reward of incontinent life Vers. 18. THe Lord had shut up every wombe c. Sterility and barrennesse iâ— a just punishment for incontinent life that they which seeke for issue of strange flesh should bee without fruit at home Muscul. This may well be seene in Salomon who of his 300. Concubines and 700. Wives left but one sonne Rehoboam and him not very wise to succeed him CHAP. XXI 1. The Method THis Chapter hath three parts 1. Of Abrahams Oeconomicall 2. Of his politicall 3. Of his religious state First to his Oeconomicall affaires belong such things as hapned to Isaack and his mother to Ismael and his mother Isaack is borne and named vers 2 3. circumcised vers 4. nursed up by Sarah and brought up with great joy vers 6 7. weaned vers 8. Ismael 1. Mocketh Isaack and Sara saw it 2. Is cast out with his mother by Sarahs motion vers 10. and Gods bidding vers 12 13. 3. He is provided for first by Abrahams care who sendeth her not forth empty vers 14. by Gods providence vers 16. to 20. Secondly his politicall state concerneth his affaires with Abimelech 1. Both as touching a league which Abraham maketh with him and his seed vers 23 25. 2. The restitution of the Well which Abimelech confirmeth to Abraham by the accepting of seven lambs to vers 33. Thirdly Abrahams religious act was in planting a Grove and calling upon the name of God 2. The divers readings v. 2. And bare a sonne H. bare Abraham a sonne caet v. 3. Which Sara bare him A. which was borne unto him which Sara bare him caet v. 6. God hath made me to rejoyce C.B.G. to laugh cat sic Heb. v. 7. Who hearing would beleeve Abraham H. he is faithfull that hath said to Abraham and performed C. who would have told Abraham cat given a childe sucke H. S. given children sucke caet v. 9. The sonne of Agar the Egyptian H. the sonne of Hagar which she had borne to Abraham cat playing C.H.S. mocking T.B.G.P. heb laughing playing with Isaack added by H. and S. v. 14. Tooke bread and a bottle of water and gave to Hagar and put the childe upon her shoulder S. gave it to Hagar putting it vpon her shoulder and the childe also C.B.G. taking bread put it upon her shoulder and gave her the childe also H.T. v. 16. The boy crying out wept S. she lift up her voice and wept cater v. 18. Hold his
against Mamre 1. This Mamre and Hebron were all one as is expressed vers 19. from whence not farre off was the plaine or valley of Mamre where Abraham dwelt so long time whence he espied and marked this place as fittest for buriall 2. Here all the circumstances used in bargaining and selling are expressed as the bounding and confronting of the place as also the appurtenances namely the trees 3. Like as Ieremie in making a solemne purchase with writing sealing witnesses and delivery chap. 32. did thereby shew the certainty of the returne of the Israelites into that country againe So Abraham by making sure worke in this contract doth professe his hope of obtaining the land of Canaan as God had promised QUEST XIII How Moses and Steven reporting this story may be reconciled THere remaineth yet a great question that whereas Abraham in this chapter is said to have bought a burying place of Ephron the sonne of Zoar Stephen reporting the same storie saith that Abraham bought it of the sonnes of Emor sonne of Sichem Act. 7.15 16. Now that these places may be the better reconciled I will set downe the words themselves as they were uttered by Saint Stephen Act. 7.15 16. So Iacob went downe into Egypt and he died and our fathers and were removed unto Sichem and put in the Sepulcher which Abraham had bought for money of the sonnes of Emor sonne of Sichem Out of these words foure principall doubts doe arise first how it is said that the fathers were removed into Sichem whereas the Scripture maketh mention onely of the burying of Iosephs bones there Ios. 24.32 But this doubt is easily removed for although that speciall mention be made of Ioseph onely both because he was the most honourable of all the Patriarks and for that he gave a speciall charge to his brethren and tooke an oath of them for the carrying of his bones out of Egypt Gen. 50.25 yet it is like that the rest of the Patriarks were also removed thither And S. Hierome witnesseth that in his time the Sepulchers of the twelve Patriarks were shewed in Sichem Epist. 101. The second doubt is how the Patriarks are said to be put in the Sepulcher that Abraham bought hereof there are three solutions 1. The Syrian Interpreter readeth in the singular number He was put and so applieth it onely to Iacob but all the translations are against this reading which with one consent read in the plurall and they were put and so is also the originall etethesan they were placed 2. Some take it according to the phrase of Scripture which speaking in the plurall yet meaneth some one as Matth 26.8 the Disciples are said to have murmured whereas Iohn imputeth it onely to Iudas chap. 12.4 so in this place Iacob is onely understood to be buried in that Sepulcher Perer. But this answer is not sufficient for if this be understood of Iacob then the former speech also that they were translated into Sichem which is no where extant in Scripture that Iacob was carried thither and that instance of Iudas is nothing like for though Iudas was the beginning of the murmuring yet some other of the Disciples might consent unto him 3. Some doe understand it joyntly of Iacob and the fathers that part of them were buried in Sichem part in Abrahams cave in Hebron Iun. in paral and some affirme that the twelve Patriarks were buried in Hebron though first removed to Sichem Iosephus lib. 2. antiquitat 4. But it is more probable that they were buried in Sichem in that place of ground which not Abraham but Iacob bought of the sonnes of Hemor as shall be seene afterward The third doubt is that Hemor is said to be the sonne of Sichem whereas he was Sichems father 1. Some answer that Zohar Ephrons father was also called Hemor and his father Sichem Lyranus Cajetan But this is not like that where we finde an Hemor that was Sichems father in Scripture wee should without warrant devise another Hemor to be Sichems sonne and seeing one Ephrons father is mentioned in the story there was no reason for Stephen to name his grand-father here 2. Wherefore this doubt is more easily salved thus that whereas in the originall there is neither father nor sonne expressed but only thus Hemor of Sichem the Scripture will beare it as well to understand father as sonne as Luk. 24.10 we read Mary of Iames without any other addition that is the mother of Iames as another Evangelist expoundeth Mark 15.40 The fourth doubt remaineth because Abraham is said to have bought the Sepulcher of the sonnes of Hemor whereas it was Iacob and not Abraham to this question foure answers are made 1. Some thinke that Stephen in so long a story might faile in memory and mistake one name for another Abraham for Iacob sic Beda Eugubinus Melchior Canus c. But this is not like 1. Because Stephen was full of the holy Ghost and directed thereby to speake 2. Though Stephen had slipped Saint Luke would not have recorded that errour 3. The Jewes would have derided Stephen if hee had committed so apparent an oversight 4. If the least errour should be admitted in Scriptures wee should never be at any certainty for our faith 2. Some others doe affirme that Zohar Ephrons father was also called Emor and so Abraham bought it of Ephron the sonne of Zohar or Emor Lyran. Cajetan But this exposition I refused before both for that no such thing is mentioned in Genesis from whence this story is alleaged neither any other Hemor of Sichem is read of but of whom Iacob bought the parcell of ground as also Abraham bought it of Ephron the sonne of Zohar but this text saith of the sonnes 3. Some doe joyne the words thus together And they were put in the tombe by the sons of Hemor of Sichem which Abraham bought and would have this to be the meaning that the Sichemites translated the Patriarks from Sichem to Hebron not vouchsafing them any buriall among them But beside that there is no evidence of this fact out of the Scripture it is more like that the Sichemites abhorring the memory of Simeon and Levi their cruelty would rather have unburied them than honoured them with their fathers grave and sepulture 4. Neither yet can I consent that Abraham through the errour of the Writers and pen-men was thrust into the text for Iacob which is the conjecture of Eugubinus Lyppoman Calvin Beza 1. Both for that there is no similitude betweene the names of Abraham and Iacob and so one not likely to be mistaken for another 2. As also there can be no Copy shewed that readeth Iacob for Abraham neither Greeke Syriake or Latine 3. And it is evident that Stephen pointeth at that Sepulcher which Abraham bought for Iaecob bought not a Sepulcher but a peece of ground to build an Altar in and for an hundred lambs not for silver for the which Abraham is here said
it must be expounded by that prophecie Gen. 16.12 v. 20. of Mesopotamia H.S.C.B. Padan Aram. T.G.P. v. 22. why have I conceived H. C. why am I thus cat they leaped within her S. strove together or beat one upon another cater ratzatz to beat hurt or bruise v. 23. the elder shall serve the younger B. G. the greater shall serve the lesse cater v. 25. as a rough skinne S. H. as a hairie or rough garment cat adâ—reth a garment v. 26. held his brother by the heele H. Esaâ— by the heele cater v. 27. an husband man H. a man going into the field C. a field man or wilde man cat v. 27. Iacob a plaine man without deceit S.H.G. a perfect man cat minister of the doctrine of the house C dwelt at home S. dwelt in tents cat v. 31. sell me thy birth-right H. sell me thy birth-right even now or to day câ—t v. 34. pottage of Rice B. of Lentils cater guadash a Lentill a red kinde of pulse 3. The explanation of doubtfull questions QUEST I. Why Abraham tooke a wife in his old age Vers. 1. ABraham tooke another wife 1. Not giving way unto his lust or of any incontinency as some of the Hebrewes as Baal haturim saith it is a griefe to see a man eat if he eat not with him 2. Neither was this done for any such mystery as Origen supposeth to signifie the spirituall marriage of the minde with wisdome which is most ripe in old age hom 11. in Genes 3. And yet this use may be made of Abrahams second marriage to convince such heretikes as condemne second marriage Augustin lib. 16. de civit Dei c. 34. as also whereas the sonnes of Abraham by Hagar and Keturah were the greatest adversaries to the Isrâ—elites as the Ismaelites the Madianites so they which beare the name of the Church as papists and other heretikes are the greatest enemies to the Church of God 4. But the speciall cause why Abraham married in his old age was to shew the efficacie of Gods blessing in increasing him with a large posterity as the Lord said unto him I have made thee a father of many nations Genes 17.5 Mercerâ— as also to have a comfort in his olde age now living a part from Isaack and having committed over to him the affaires of the houshold Cajetan QUEST II. How Abrahams body being said to be dead at one hundred yeares yet was able for procreation at one hundred forty yeares BUt whereas Saint Paul saith that Abrahams body was even now dead being almost 100. yeares old Rom. 4.19 how was it not now more dead being 40. yeares elder for Isaack was now 40. yeares old when he married Rebeccah Gen. 25.20 who was borne in Abrahams 100. yeare To this some answer that Abrahams body was said to be dead only in respect of barren Sarah Mercer But that seemeth not to be so because the Apostle maketh mention together both of the deadnesse of Abrahams body and Sarahs wombe wherefore I preferre rather Augustines opinion that Abrahams body though dead in it selfe was revived by the power of God not onely for the generation of Isaack but this strength of nature continued a long time after for further procreation Calvin QUEST III. Whether Keturah were Hagar CAlled Keturah some affirme that this was Hagar upon these grounds 1. Because the Madianites which came of Keturah are called Agarenes Psal. 83.6 the Ismaelites Moab and Agarenes 1. Chron. 5.19 They made warre with the Hagarenes with â—ethur Naphish and Nadab which were the sonnes of Ismael Hieron tradit Hebraic in Gen. 25. Answer These places prove not the Mâ—dianites or any other of Keturah to be called Agarenes but that the name Agarenes was common to all that came of Ismael whereof some were called Ismaelites some Itureans some Nabeans c. Iunius in 1 Chron. 5.19 2. Keturah signifieth incense whereby is signified that Hagar all this while living continently was consecrated to God as incense and therefore Abraham Sarah being dead sent for her Lyranus Answer Concerning the signification of this name it skilleth not but that Hagars name was not changed it may appeare for that vers 12. she is called by the name of Hagar still 3. But it was most fit and beseeming seeing Hagar had beene Abrahams lawfull wife and yet living that he should rather take her than any other Thomas Anglic. Answer Shee was not Abrahams lawfull wife but his concubine and seeing she was a bond-woman there was no reason that she should succeed in a free womans place and rather because of that mystery which the Apostle noteth which maketh Sarah and Agar figures of two mothers one of the carnall sort the other of the fafthfull and spiritual seed 4. Therefore Ismael and Isaack are said to have buried Abraham as being returned to fraternall society Thom. Anglic. Answer No such thing can be gathered hereby that Hagar and Ismael were restored to Abrahams house but the reason why Ismael only is ioyned with Isaack in performing this last duty is this because the other sonnes were sent farre away in Abrahams life time into the East country But Ismael being neare dwelling for Isaack at this time had his habitation about Hagars fountaine which she named Beer-la-hai-roi vers 11. would not be wanting in this office toward his father Wherefore the true opinion is that this Keturah was some other woman and not Hagar 1. The words of the text give it that Abraham proceeded or added this and tooke him a wife c. but if she had beene his wife before then Abraham had not added or proceeded to doe as it were a new worke Cajeâ—an 2. Agar is called by her owne name in this chapter verse 12. therefore she was not Keturah 3. Hagar could not be lesse now then 80. yeares old Abraham being 85. when hee tooke Hagar and now 140. some 55. yeares before and Hagar being supposed then to be 25. at which yeares it is not like she could bring Abraham so many sonnes seeing it was a great miracle for Sarah to beare at 90. Tostatius 4. Abraham is said to have concubines therefore more than one concubine namely Hagar and Keturah is directly said to be Abrahams concubine 1. Chron. 1.32 Mercer QUEST IV. Keturah not married in Sarahs lifetime ABraham had taken him another wife c. 1. Abraham did not take this wife while Sarah lived as some thinke Calvin Genevens in hunc locum for Moses setteth downe the story in order and seeing he tooke not Hagar but at Sarahs instance and because he had no sonne it is not like that having two sonnes he would grieve Sarah with assuming another wife and where it is objected that Abraham should have staied a widower 3. yeares if he married not Keturah till now this need not seeme strange that he deferreth his second marriage both because he would first provide a wife for Isaack and for that he mourned no lesse time for his wife
spirit 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
to any of the altars which the Patriarkes had made to aske counsell of God seeing God was every where present to the prayers of the faithfull 7. Neither are we to imagine that she used any such superstitious way as to lay aguâ—â— castus lawrell or any such thing under her head to have a dreame or a vision as she had seene her friends to doe in her owne countrey sic author histor scolastic in Gen. c. 66. for she was farre from such superstitious toies ex Perer. 8. Nor yet did she consult with God by Abraham then living as Aben Ezra Iun. for this oracle was given her by Gods owne mouth rather than mans Calvin 9. But she went to some secret place to pray and received some revelation from God Muscul Calvin Mercer Perer. QUEST XXXII How many waies they used to consult with God in Israel FOure waies they used to aske counsell of God in Israel 1. Beside the casting of lots which was but seldome used as by Iosua in Achans cause Iosua 7. and by Samuel at the election of Saul 1 Sam. 10. and by Saul to finde out the transgression of his vow by Ionathan 1 Sam. 14. there were three waies beside to aske counsell of God which are mentioned together 1. Sam. 28.6 by dreames urim and prophets 2. The second way was by dreames and visions as the Lord spake to the elder Patriarkes but this way God seldome revealed his will by after he sent them prophets and for these visions they used to prepare themselves by fasting and prayer Dan. 10.3 3. They used in hard and difficult matters to seeke unto the prophets as Saul went to Samuel 1. King 9. Ieroboam sent his wife to Ahiah the Prophet 1 King 14. These Prophets had such matters revealed unto them three waies 1. The Lord instructed them aforehand as he did Samuel before Saul came at him 2. Sometime at the same instant when they were consulted with as the Angel of God spake to Eliah 2. King 1.15 3. Sometime the Prophet presently gave no answer but waited upon God by prayer as Dan. 9. or stirred himselfe up extraordinarily that the spirit might come upon them as Elisha did 2. King 3.15 4. They also consulted with God by the priest who asked counsell of God for them by his Vrim as Abiathar applyed the Ephod for David 1. Sam. 23.9 30.7 Now the Priest received answer by the Ephod not as the Hebrewes fable by finding written in the foulds and pleats of the Vrim the sentence or answer of God nor as Iosephus supposeth by the extraordinary shining of the stones in the Vrim which miraculous kind of answering he confesseth to have ceased two hundred yeares before his time 3. antiquit Iudaic. for how could the shining of the stones be a signe in such variety of matters which were demanded of the priests and more than two hundred yeares before Iosephs time who lived vnder Domitian were such gifts of prophecying ceased as under Iudas Maccabeus 1 Maccab. 4.46 yea long before that the Church complained We see not our signes there is not one prophet more Psal. 74.9 And further the Scripture would not have beene silent in setting downe such a miraculous gift Therefore God did otherwise reveale unto the priest and inspire him with the knowledge of his will by the illumination of his minde for so Vrim signifieth illumination Perer. QUEST XXXIII How the elder is said to serve the younger Vers. 23. TWo manner of people shall be divided out of thy bowels c. the greater shall serve the lesse 1. The Hebrewes apply this text against the Empire of the Romans whose Emperors they say came of the Idumeans as Iulius Caesar the rest that succeeded him who though they held the Iewes in subjection in the end should be destroyed sic David Kimhi Rabbi Salomon ex citat Perer. 2. But the right literall meaning is of the Idumeans and Israelites the posterity of Esau and Iacob for so we read that the Idumeans were subdued unto Israel by King David 2. Sam. 8.14 and so continued to the reigne of Iotham Mercer 3. Neither were the Israelites onely superiour in temporall dominion but also in spiritual blessings for they were the visible Church of God Edom was cut off Calvin 4. Spiritually these two people doe signifie the carnall Iewes subdued unto the Christians being yet themselves the elder people August lib. 16. de civitat c. 25. Againe by the striving of Esau and Iacob in their mothers wombe is signified the continuall fight in the wombe of the Church betweene the true and carnall professors which are said to be the greater because they are more in number but as the greater here did serve the lesse so the wicked while they persecute the righteous quibus nocere volunt prâ—sunt plurimum stirâ—â—â—tem ipsi maxime nocent they profit those whom they goe about to hurt hurting themselves most Augustin serm de tempor 78. Beside Origen draweth from hence this mysticall sense understanding these two people to be within vs and this strife and combat to be betweene the flesh and the spirit vertue and vice hom 12. in Genes QUEST XXXIV How Iacob was sanctified in his mothers wombe FUrther whereas Iacob strove with Esau in his mothers wombe which was an extraordinary motion and worke of Gods spirit here ariseth a question whether Iacob were sanctified in his mothers wombe which doubt not resolved but onely expounded by Pererius may thus briefly receive satisfaction 1. that first if santification be taken for an actuall and inherent holinesse so neither Iacob nor any other were sanctified but onely Christ in which sense the Angel saith to Marie That holy thing which shall be borne of thee shall be called the sonne of God Luke 1.35 2. There is also a certaine holinesse ascribed to all the children of the faithfull because they are within the covenant 1. Cor. 7. vers 4. whereby they are distinguishâ—d from the seed of unbeleevers Iacob was sanctified otherwise than thus 3. There is a particular sanctification that is a setting apart or preparing of a thing to some speciall use as Paul was separated from his mothers wombe in the purpose of God to preach the Gospell Galath 1.15 Thus also was Iacob sanctified and separated to be the father of the people of God 4. A thing also is said to be sanctified when any extraordinary worke or motion is wrought upon it by the spirit of God as Iohn Baptist was sanctified in his mothers wombe when as at the voice of Maries Salutation the Babe sprung in his mothers belly Luk. 1.44 and thus Iacob also was sanctified and stirred by the spirit to wrestle with his brother not that he had any sense or understanding in fighting against the carnall generation but he was used as an instrument by the spirit to prefigure that state and condition of the people of God which should be resisted and wrestled against by the world QUEST XXXV Esau
the birth of Esau and Iacob which was 15. yeare before Abrahams death and 63. yeares before Ismael died for Abraham lived 175. Ismael 137. yeares and where Isaack was younger than Abraham by 100. and than Ismael by 14. they are found so long to have lived after the birth of these twins from hence then it is evident that the order of time is not alwayes observed in the sacred histories but that sometime is set downe first which was done last 3. Doct. Against the casting of mens nativities Vers. 23. THe elder shall serve the younger This example is urged by Augustine against the Genethliakes that is casters of mens nativities for hereby the vanity of their observations appeareth in that these two twins conceived at once and borne together were of such divers natures and qualities August de civit Dei lib. 4. c. 5. And whereas they answer that in the birth of twins there may bee great diversity by reason of the swift motion of the planets which change their aspects and conjunctions every moment as one Nigidius Figulus would demonstrate by the example of a wheele which while it was swiftly carried about he marked twice with inke which markes when the wheele had left running were found not to be farre asunder whereby he would insinuate that in a small distance of time a great part of the celestiall globe may be turned about But to this fansie Augustine answereth that if the celestiall motions be so swift and continue not in one stay then hardly can any man discerne under what constellation any is borne and Gregory thus wittily derideth their follies that if Esau and Iacob were not therefore borne under one constellation because one came forth after another by the same reason neither can any be borne under one constellation because hee is not borne all at once but one part after another Hâ—m 10. sup Evangel 5. Places of Confutation 1. Confut. Against Limbus patrum Vers. 8. WAs gathered to his people c. This the Popish writers do understand of the fathers in Limbus patrum whither Abraham also went sic Lyran in Gen. 49. Rupert lib. 6. in Gen. cap. ult Contra. 1. The place to the which Abraham went is called Abrahams bosome Luke 16 which Augustine by no meanes thinketh to have beene a member or part of hell as they make Limbus 2. The Apostle sheweth to what people the faithfull are gathered Ye are come c. to the company of innumerable Angels c. to the spirits of just and perfect men Heb. 12.22 23. Where then the spirits of just men were there also were the Angels for so we read that Lazarus soule was carried by the Angels into Abrahams bosome But the Angels are not in Limbus patrum upon this reason Lyranus refuseth the interpretation of Augustine and Tostatus who by this people to the which Abraham was gathered understand the society of Angels which is in no place but heaven Lyranus also holding that all the just men from the beginning of the world went to Limbus is confuted by Paulus Burgens who saith that Abraham was the first that went to Limbus because of him first this phrase is used in Scripture That he was gathered to his people Thus we see that these Patrons of Limbus cannot agree among themselves for what certainty of opinion can there be which is not grounded upon Scripture 2. Confut. Election is not of good works foreseene Vers. 23. THe elder shall serve the younger S. Paul inferreth upon this text that wee are not elected by workes but according to the purpose of him that calleth Rom. 9.11 here then the errour of the Pelagians is confuted who taught that men were elected for their good workes fore-seene of God before But this errour is repugnant to Scripture Eph. 14. He hath chosen us in him that we should be holy he saith not because we were holy so that good workes are not a precedent cause of our election but a consequent effect thereof 3. Confut. The soules merited not before they came into the body HEre also that errour ascribed to Origen is overthrowne who thought that the soules have a being before the bodies and that they are disposed of in this life according to the merit of the former life which they lived in before they entred into the body for the Apostle expounding this place saith before they had done either good or evill and immediately before yer the children were yet borne Rom. 9.11 therefore before they were borne they had neither done good nor evill 4. Confut. S. Paul alleageth the examples of Esau and Iacob not for temporall election or figuratively onely of eternall but originally and properly IT is therefore evident 1. That neither Moses writing this prophecie The elder shall serve the younger did not only speake of the externall inheritance and preeminence of Iacob before Esau neither did Paul so understand Moses for then the example had not beene pertinent to S. Pauls purpose who goeth about to prove these two things that all are not the children of promise which are the children of Abraham after the flesh which he shewed by the instance of Ismael and Isaack vers 7. The other point is that Gods election is of grace not by workes as appeareth in the example of Esau and Iacob wherefore the one was hated of God the other loved before they had done good or evill If the Apostle then had brought in an example of temporall election it had been impertinent seeing thorowout the Chapter he treateth of eternall 2. Neither yet was this outward preheminence of Iacob and refusall of Esau a signe onely and figure of their eternall election and reprobation as Lyranus in 1. Malach. And therefore not directly implied in the words but so applied by the Apostle for as the Preacher saith No man knoweth either love or hatred of all that is before them Eccles. 9.4 that is Gods love or hatred is not discerned by the condition of outward things 3. Neither is it the literall and historicall sense only to shew that Esau was temporally rejected but. S. Paul by his divine spirit doth draw it to a mysticall sense as Pererius thinketh in 25. Gen. numer 45. for S. Paul understandeth Moses no otherwise than Malachy did Esau have I hated Iacob have I loved chap. 1.1 who out of Moses words inferreth a conclusion of Gods everlasting love toward Iacob 4. Wherefore the truth is that the very literall and proper sense of these words The elder shall serve the younger written first by Moses and cited by S. Paul doth principally describe the everlasting state and condition before God and are especially to be referred to the celestiall inheritance but secondarily the promise of the externall inheritance of Canaan is here also comprehended This may be made evident by these two reasons 1. That is the proper sense of the place which is principally and chiefly intended by the Spirit but so is this spirituall sense as
toward Iacob who himselfe thanketh God that whereas he went but with his staffe he returned with bands Gen. 32.10 2. Another reason is this Iacob went secretly and not accompanied Vt melius frâ—tris conatus declinaret that he might the better avoid the practices of his brother Thom. Anglic. 3. Beside it may be an example of labour patience and frugality to the servants of God ex Perer. QUEST VIII The divers expositions of Iacobs ladder Ver. 12. THen he dreamed and behold there stood a ladder upon the earth c. 1. Some by this ladder understand the genealogie of Christ Saint Luke setting forth the same by descending from Adam downward Saint Matthew by ascending from Ioseph upward 2. Augustine by God standing upon the ladder understandeth Christ hanging upon the Crosse by the Angels ascending the Preachers handling mysticall doctrines by the Angels descending Preachers applying themselves to morall doctrine Serm. 79. de tempore 3. Some by this ladder interpret the Church which is the gate of heaven without the which there is no salvation 4. Some by this ladder insinuate a Christian profession in the which are divers degrees and vertues to rise by by the Angels ascending such are understood as are given to contemplation by the Angels descending such as follow an active and practicall life 5. Philo sometime by this ladder describeth the soule of man the head he maketh the understanding the feet the affections the ascending descending is the discourse of the reason sometime he expoundeth it to be the uncertaine state of the world wherein as in a ladder some ascend and are advanced some descend and are dishonoured ex Perer. 6. But the proper and literall meaning of the ladder is to set forth Gods providence both in generall whereby he governeth all things in heaven and in earth Psal. 113.6 The degrees of the ladder are the divers meanes which God useth the Angels ascending and descending are the ministring spirits which God sendeth forth for the execution of his will even the Heathen Poet Homer by the like similitude of a golden chaine which Iupiter sent downe from heaven to earth describeth the divine providence And in particular the speciall care which the Lord had of Iacob to protect him in his journey is by this ladder exemplified The ladder is the way that Iacob was to goe the Angels ascending and descending doe conduct him backward and forward God standeth upon the top of the ladder ruling all by his providence Iun. For whereas foure things troubled Iacob his departure from his parents his leaving of his Countrey his solitary journey his poverty the Lord doth give him spirituall comforts against them all I will be thy keeper I will give thee this land he saw Angels ascending and descending to be his companions and thou shalt spread abroad to the East and West c. Perer. 7. This ladder also in a mysticall signification betokeneth Christ as he himselfe expoundeth Ioh. 1.51 and specially in these points 1. The two natures of Christ are expressed who above is God of his father beneath is man out of Iacobs loynes 2. Christs office is described who is the onely way and the ladder whereby wee ascend to heaven Calvin 3. The Angels ascending and descending are the blessed spirits which first ministred to the person of Christ Ioh. 1.51 And secondly doe minister for the good of his body namely the elect Heb. 1.14 QUEST IX How in Iacob all the world should be blessed Vers. 14. THou shalt spread abroad to the West to the East 1. This is first understood of the possession of the large Countrey of Canaan which was extended toward the foure parts of heaven and secondarily it is referred to the spirituall posterity of Iacob that should bee dispersed thorowout the world Mercer 2. Whereas it is said In thee and in thy seed he sheweth how in Iacob all Nations should be blessed because of him should come the promised seed Calvin QUEST X. What things were promised to Iacob Vers. 15. I Will never forsake thee c. 1. Because these promises made to Iacob in Christ were not onely temporall but spirituall not onely concerning this life but the next 1 Tim. 4.8 Iun. 2. Wheresoever thou goest which is not to bee taken largely but with this restraint so long as hee walked in the wayes of God the Lord promiseth to be his guide Muscul. 3. Till I have fulfilled all I have promised thee not onely these things which the Lord now spake as Mercer but which Isaack promised and pronounced unto Iacob vers 3 4. Iun. yea and all those promises made to Abraham and his seed were made likewise to Iacob Rasi QUEST XI How the Lord is said to be in one place more than another Vers. 16. THe Lord is in this place and I was not aware c. 1. God in respect of his power and locall presence is every where alike but in respect of some speciall declaration of his presence he is more in one place than another as in some apparition and vision as the Lord bid Moses put off his shooes because the ground was holy where the Lord then appeared Exod. 3. so in the Tabernacle where the Lord gave answers in the Poole of Bethesda where the Angell stirred the waters the Lord was present after a speciall manner as he is also in the assemblies and congregations of his servants and as here in this heavenly apparition to Iacob Perer. 2. The Hebrewes imagine that Iacob for the space of foureteene yeares while he was in Ebers house never almost lay downe but watched giving himselfe to meditation and therefore reproveth himselfe now for sleeping but that this is a fable I have shewed before in Gen. 25. quest 20. 3. And I was not aware So the Lord to the faithfull performeth more than they could conceive and expect Calv. And the servants of God perceive not at the first that which in processe of time is revealed unto them as it is said of Samuel that at the first he knew not the Lord neither was the word of God revealed to him 1 Sam. 3.4 that is in such familiar manner as afterward the Lord shewed himselfe in Gregor lib. 2 in 1 Sam. 4. Bernard excellently sheweth the difference of Gods presence Est in omni loco c. sed aliter atque aliter apud homines males est puniens dissimulans apud electos operans servans apud superos pascens cubans apud inferos damnans arguens c. God is every where but after a divers manner he is among the wicked punishing yet forbearing among the elect working and saving in heaven refreshing and dwelling in hell condemning and reproving Serm. 6. de Dedication Eccles. c. QUEST XIII Why Iacob called the place fearefull Vers. 17. HOw fearefull is this place 1. Three things were here wrought upon Iacob while he slept he had a vision when he awaked he had the revelation and
may be warned that they offend not in the like as this correction imposed upon Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the justice of God in their due corrections may flee unto Gods mercy and the promises of God in Christ as Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him Mercer 2. Confut. Against popish 〈…〉 SEeing then that corrections remaining after the forgivenesse of sin are to make ourselves and others more cautelous this is no ground for the Popish purgatory paines which are not visible and so serve not for the example of others neither are they availeable unto godly repentance for the which there is no place after this life Mercer 3. Confut. Peter not the chiefest of the Apostles because first 〈◊〉 Vers. 3. RVben mine eldest sonne This is to be observed that the twelve Patriarks are not rehearsed in the same order here as before Gen. 30. and Genes 27. and afterward Numb 1. 〈◊〉 33. yet 〈◊〉 these places Ruben is named first but not alwayes sometime Iudah is named before him as Numb â— 2 As then this were but a simple argument for the preheminence of Ruben before his brethren because he is in most places named first being the eldest so as simply doe the Papists conclude for Peters supremacie before the other Apostles because he is commonly named firsts which was rather because of his Eldership than any priority before the rest neither is he alwayes named in the first place for Galat. â—9 〈◊〉 is named before him 4. Confut. The bookes of Iudith and Tobie not canonicall Vers. 5. SImeon and Levi brethren in evill Hence it may appeare that the booke of Iudith is not Canonicall because there this fact of Simeon is commended cap. 9.2 which here Iacob condemneth and accurseth It satisfieth not to say with Dyonis Carthusian that the fact of Simeon and Levi in respect of the Sichemites was just but unjust in respect of them who brake their faith and covenant for Iudith commendeth their zeale which were moved with thy zeale v. 4. Neither is Lyranus and Pererius answer sufficient 1. For Iudith in that place commendeth also the manner of the fact and saith that God did put the sword of vengeance into their hand vers 2. and Iacob here curseth their very affection and zeale wherewith they were first moved Cursed be their wrath for it was cruell and further whereas Iudith doth set it downe as a reward of their zeale Thou gavest their Princes to the slaughter Iacob even therein doth accurse For in their wrath they slew a man It is evident then that the booke of Iudith was not written by the spirit of God because it commendeth that which is here condemned Seeing also Iacob remembreth Sampson in Dan Mordecai and Esther in Benjamin Barak in Nepthali it is like that Tobie also under Nepthali and Iudith in Simeon should not have beene forgotten if their stories were of like truth 5. Confut. The Pope succeedeth not Christ in this Kingdome Vers. 10. THe scepter shall not depart from Iudah Pererius applieth this to the kingdome of Christ that is his Church which shall endure for ever and so shall the Pope Christs vicar saith he who succeedeth Christ as the sonne doth the father in his authority and dignity in Gen. 49. numer 58. Conâ—â—a True it is that of Christs dominion there shall be none end and that he will alwayes have a Church upon the earth But the Pope which is the Antichrist is no successor to Christ but an usurper of his kingdome he is Christs son as the Jewes boasted they were Abrahams sonnes but Christ telleth them plainly They were of their father the Devill if ye were Abrahams children saith our Saviour ye would doâ— the workes of Abraham Iohn 8.39.44 So the Pope is his sonne whose doctrine he followeth but to forbid to marry and to teach to abstaine from meats as the Pope doth are the doctrines of Devils 1 Tim. 4.1 2. 6. Confut. Antichrist shall not come of Dan. Vers. 17. DAn shall be a serpent by the way c Divers of the ancient Writers upon this place did ground their opinion that Antichrist should come of Dan and therefore they say that tribe is omitted Apocal. 7. and this Pererius holdeth a probable opinion and worthy of credit Conâ—r 1. By this meanes that which Iacob pronounceth as a blessing upon Dan they turne to a curse and whereas Iacob speaketh of one that should be a deliverer of his people which some doe fitly apply to Sampson they would have him point out an enemy and adversary to the Church of God 2. The tribe of Dan was dispersed a thousand yeeres before Antichrist appeared in the world 3. Dan is omitted in the Apocalypse because of the idolatry which began in that tribe wherein Antichrist doth imitate him though hee come not of his stocke so likewise is Simeon omitted in Moses benediction Deuter. 33. yet they will not â—nferre that Antichrist should come of that tribe as Simeon is omitted by Moses for his evill example so Dan is by Iohn for his idolatry 7. Confut. Against Limbus 〈◊〉 Vers. 25. WHo shall blesse thee with the blessings of the deepâ—◠〈◊〉 lieth beneath Pererius maketh Ioseph here a type of Christ whom the Patriarks blessed and praised in the lake or Limbus in the deepe beneath whom he delivered from thence numer 1â—5 Contra. 1. These are but weake arguments of such weighty matters that are taken from types and figures â— Iacob speaketh here of temporall blessings of the wholesome aire pleasant dewes fruitfull ground and nourishing springs in the deepe below they are therefore unproperly applied to spirituall 3. Neither shall he ever be able to prove that the Patriarkes were shut up in the deepe below seeing that the rich man in hell looked up and lift up his eyes to Lazarus being in Abrahams bosome Luk. 16. it was then a place above not in the deepe beneath 8. Confut. What it is to be gathered to his people Vers. 33. WAs gathered to his people 1. Burgensis will have this people to be the fathers in Limbus to whom Iacob went so also Lyranus Contra. 1. Henoch was of this people to whom the Patriarks went after death but hee was not in Limbus hee was taken up to heaven and walked with God 2. Abraham went to his fathers in peace Gen. 15.15 that is with joy and comfort but what comfort is there in Limbus a lake and dungeon of darkenesse 3. Wherefore to be gathered to his people is not to be joyned to the Angels as gloss interlinear for Abraham is said to goe also to his fathers but the Angels were not his fathers neither is this phrase all one as to say he slept with his fathers or went the way of all flesh or changed his life as Perer. Mercer for Ismael is said also to goe to his people
truth I say with the Apostle Am I become your enemie because I speake the truth Hierom saith Scio me offensurum quà m pluâ—imes qui dum mihi irasâ—untur suam indicant conscientiam I know I shall offend many who while they be angrie with me doe bewray their conscience If they speake against him that defendeth the truth they shew themselves therein enemies to the truth if they cannot indure error to be discovered they declare themselves to be in error In this case therefore they which are offended doe discover their owne conscience to bee corrupted But if the reprehenders of this worke be such as blame other mens diligence because they themselves are idle and finde fault with that which they cannot mend and such as like nothing but their owne I answer with the Apostle He that praiseth himselfe is not allowed but he whom the Lord praiseth Now howsoever other are affected toward me and my poore labours this minde I will beare toward the sharpest Censurers and their writings that as the Apostle said of certaine contentious Preachers in his time That so Christ be preached whether under pretence or sincerely hee would therein joy So I say of such writers whether they write of emulation and vaine glorie or of sincere affection so the truth be maintained I doe rejoyce therein and give God thanks for their labours As Hierom writeth of his friends letters Si amas scribe obsecranti si irasceris iratus licèt scribe magnum hoc desiderii solamen habebo si amici literas vel indignantis accipiam Ad Nitiam If thou lovest me write at my request if thou art angrie yet write it is some comfort unto me that I may receive the letters yea of an angrie friend But some doe thinke that it is in vaine for men to write in this age which so smally considereth of their paines and that it is labour lost which findeth not recompence in the world As though peace were the reward of the pen and the grace of God depended upon the grace and favour of men the gifts of God as they are not bought with money so neither should they be sold for money Hee that serveth the world let him looke for his reward in the world he that serveth Christ shall finde him a plentifull rewarder He that said to his Apostles Great is your reward in heaven hath a reward in store for those which labour in his name They which expect either praise or profit in this world having their desire doe receive their reward as our Saviour said of the Pharisies that did all of vaine ostentation They have their reward As for the praise of men as Hierom saith of the Preacher Docente te in Ecclesia non clamor populi sed gemitus suscitetur lachrymae auditorum laudes tuae sint ad Nepotian When thou teachest in the Church seeke not to raise the crying but the sighing of the people let the teares of the hearers be thy praise As the Preacher must not respect the praise of men so neither the writer And concerning other reward of gaine or preferment to be expected Ambrose hath this excellent speech Propositam pia mens mercedem non appetit sed pro mercede habet boni facti conscientiam justi operis effectum angustae mentes invitentur promisso erigantur speratis mercedibus lib. 1. de Abraham cap. 8. A godly minde coveteth no propounded reward but counteth the conscience of well doing and the good effect of the well done worke a reward let unwilling minds bee enticed by promises and stirred up with hope of rewards Now it remaineth that I briefely shew the argument order and matter of this Commentarie wherein I have chiefely propounded unto my selfe omitting the ordinarie and usuall collections the discussing and solution of such questions as seemed more obscure and difficult according to that saying of Augustine Verbi Dei altitudo exercet studium non denegat intellectum The depth of the word of God doth exercise meditation and studie it denieth not understanding And he fitly resembleth the holy writers the Prophets and Apostles to the Angels whom Jacob saw ascending and descending Ascendentes sunt quando perfectis perfecta praedicant descendentes quando parvulis imperitis simplicia insinuant They ascend when they preach perfect things to the perfect they descend when they insinuate plaine things to the simple I have followed the same method in this Commentarie upon Exodus which I did before observe upon Genesis they that know the one may also judge of the other This historie of Exodus consisting of two parts the redemption of the Lords people and the constitution of them being redeemed by wholesome lawes and ordinances I have accordingly divided into two parts or tomes the first whereof handleth the peoples deliverance and preservation unto the 19. Chapter The second treateth of their constitution and setling of their estate by wholesome lawes both Morall Iudiciall and Ceremoniall which part likewise is distributed into two books the first containing the promulgation of the foresaid lawes to Chapter 30. the other the execution thereof thence to the end of the booke Thus have I proceeded in the old Testament hitherto â—ot being yet resolved with my selfe whether to take the books of the Hebrew Scriptures in order which a mans life time would scarce suffice in this manner to goe thorow or to make choice of the more difficult books indifferently out of the old and new Testament In the handling whereof wee shall see the different gifts of Interpreters as Hierome well noteth Multi super Evangelia bene disserunt sed in explanatione Apostoli impares sui sunt alii cum in instrumento novo optimè senserint in Psalmis veteri Testamento muti sunt Dialog 1. advers Pelagian Divers doe treat well upon the Gospels but in explaining the Apostle are unlike themselves others being of sound judgement in the new Testament are no bodie in the old But yet to begin with the old maketh a good way to understand the new for the law is a schoolemaster as the Apostle saith to bring us unto Christ. And as Ambrose elegantly resembleth it Lex velut inferioris molae saxum tarda pigra otiosa The law as the nether milstone is heavie slow and of small riddance But yet as the upper milstone though of greater agilitie and quicker dispatch yet cannot grinde without the nether but both together make good meale so the truth and faith of Christ as fine flower is betweene the old and new Testament minsed and divided forth unto us But this further I must advertise the discreet Reader of not to take offence that I have made use in this Commentarie both of Protestant and Popish writers old and new upon this booke as I have here set them downe in the margen not rejecting the judgement of any that witnesse for the truth For as the Apostle alleageth the Heathen Poets so
2. Iosephus addeth further that the Israelites made ditches and trenches to convey the river and built the great Pyramides of bricke yea they carried the filth and dust out of the citie lib. 2. antiquit cap. 5. 3. Eusebius out of Eupolimus writeth that to make the Hebrewes more odious they were commanded to go otherwise apparelled than the Egyptians 4. But we need not seeke further than in the Scriptures as the businesse of their worke is set forth vers 14. they wrought in clay and bricke and in all manner of rurall workes Exod. 5. they were compelled to seeke straw themselves to make their bricke with and yet nothing was diminished of their daily taske if they failed their officers were beaten And therefore in respect of their hard servitude the Lord saith he brake the bands of their yoke Levit. 26.13 and tooke them out of the iron fornace Deut. 4.20 5. Thus the Egyptians three wayes kept them under they exacted of them tribute to empoverish their wealth Bor. they laid burthens upon them to weaken their bodies and by this meanes they thought to hinder their generation and increase Simler QUEST XI Of the cities Pithom and Rameses which the Israelites built for Pharaoh Vers. 11. ANd they built the cities of munition Pithom and Ruhumses 1. The word is Mischenoth which signifieth not Tabernacles as the Latine translation readeth being deceived as is like by the similitude of this word and succoth which signifieth Tabernacles most reade the cities of treasures as sochen is taken for a treasurer Isa. 22.15 the Hebrewes take them to bee granaries where the Egyptians laid up their store of corne which was the riches and treasure of Egypt so Vatablus readeth repositoria storehouses Lyranus thinketh they were called cities of treasures because they were so sure that they might serve for the keeping of treasure Oleaster deriveth the word of suchan to enclose or shut up as it is taken Psal. 139.3 Thou hast shut up all my wayes and so mischenoth should signifie places made to keepe or shut up any thing and in this sense they may be taken cities of defence inclosed with walles Pererius And so it is most likely that these were cities of munition as the Septuagint read and as the word is taken 1 King 9.19 sic Iun. 2. Pithom some thinke to bee the towne Butis or Buto at one of the mouths or dores of Nilus famous for the Oracle of Latona but it is rather the towne Patraion in the borders of Egypt toward Arabia Petraea whither reached the great ditch made from Nilus to the red Sea supposed to be the worke of the Israelites which Herodotus falsely ascribeth to Pharaoh Necho Iun. 3. The other citie Rahamses Tostatus thinketh to be the same with that in the land of Gosen mentioned Gen. 47.11 by anticipation not bearing then that name but so called when Moses wrote that booke Hierome thinketh that it is there the name of a Province here of the chiefe citie of the Province Perer. which is most like because the Israelites tooke their journey from Rameses but from one citie being so many they could not goe it seemeth by the Hebrew points to be a divers place from the other for that is called Rahmeses this Rahamses and so thinketh Iunius 4. The Septuagint beside these two cities make mention also in this place of On which is Heliopolis but this citie was not now built by the Israelites as Hierome well observeth seeing long before in the storie of Ioseph Pâ—tipherah is said to be the Prince of On and the Septuag Gen. 41. doe make it to be Heliopolis QUEST XII How many yeeres the affliction of the Israelites is supposed to have continued NOw concerning the continuance of the servitude of the Israelites 1. It was neither so long as Iosephus thinketh foure hundred yeeres for seeing the whole time of their being in Egypt could not be above foure hundred and thirtie yeeres Exod. 12.40 and Ioseph lived seventie yeeres after Iacobs comming into Egypt it would follow that this affliction began fourtie yeeres before Iosephs death and beside Iosephus is herein contrarie to himselfe who in the same booke lib. 2. antiquit maketh the whole time of the Israelites abode in Egypt but two hundred and fifteene yeeres 2. Neither yet was the time so long as Eusebius conjectureth 144. yeeres from the death of Ioseph for not onely Ioseph but the rest of that generation were dead before their oppression began of the which number was Levi who lived 23. yeeres after Ioseph for he was foure yeeres elder than he and lived 137. yeeres and Ioseph died at 110. yeeres 3. Neither is the conjecture of the Hebrewes certaine that the affliction tooke beginning at the death of Levi from whence to the going out of the Israelites were 122. yeeres or thereabout for not onely Levi but all of that generation were dead whereof some came very young into Egypt as Phares not then above a yeere old who is like to have survived Levi long ex Perer. 4. Nor yet did their servitude continue an hundred fifteene yeeres beginning after one hundred yeere of their being in Egypt which was a full generation Simler for Phares was of that generation who is likely to have exceeded an hundred yeeres 5. Wherefore seeing all that generation was first dead of the which Phares was one who being a yeere old at Iacobs comming into Egypt may be supposed to live according to the rate of the yeeres of mans life then which was about 130. as Levi lived 137. Kohath 133. Aaram 137. Exod. 6.16 20. then it will follow Phares age of 130. being subduced from 215. the time of the Israelites being in Egypt there will remaine about 86. or 87. yeeres of their affliction when the Hebrewes supposed Miriam Moses sister to have beene borne so called of the bitter affliction which was all her time ex Perer. QUEST XIII The reasons why the Lord suffered his poeple to be afflicted in Egypt WHy the Lord suffered his owne people to be thus hardly entreated 1. It was not chiefly or onely for their Idolatry which they learned and practised in Egypt as Thostatus thinketh Quest. 7. in Exod. For though it is like that they learned some corruption that way of the Egyptians as the Prophet sheweth that the breasts of their virginitie were pressed and they committed fornication in their youth in Egypt Esa 23.2 it appeareth by their setting up of the golden calfe which was a resemblance of the Egyptians god Apis yet it is not like that they practised Idolatrie while Ioseph lived nor generally were corrupted for then the Egyptians in all likelihood would not have so hated them if they had beene conformable unto them in their Idolatrous worship 2. Other reasons therefore may be better yeelded why the Lord suffered his people to be thus tried 1. That the Israelites should hate the impure manners and superstitions of Egypt 2. That by this meanes
herein did not gesse amisse for he knew that they were a stiffe-necked people Ferus and he had already experience of their unthankfulnesse Simler Beside he considered that he was but base and contemptible and not of sufficient authority to bee respected Iun. and the power and tyranny of Pharaoh would keepe them backe from crediting him Borrh. and they would thinke it unlikely that God should speake to him whom never man saw Pellican 2. But it is more to bee doubted how Moses saith that the people would not beleeve seeing that the Lord had said before that the people should hearken to his voice chap. 3.18 Some thinke that Moses infirmity here strived with his faith against the word of God Borrh. Genevens But it is not like that Moses was so distrustfull or diffident noâ— to give credit to Gods word Other thinke that the Lord speaketh there onely of the Elders Moses of the people in generall Some that Moses meaneth not the people only but the Egyptians also that they would not beleeve Ferâ—s Some that the Lord spake before conditionally If they hearken to thy voice then thou and thy elders shall goe to the King of Egypt But Moses exception rather is here conditionall and he speaketh by supposition if the people beleeve not as the Septuagint then he desireth to know how he should perswade them so he doubteth not of the thing but desireth to be instructed in the manner Simler QUEST II. What the first signe meaneth of turning the rod into a serpent Vers. â— HE cast it into the ground and it was turned into a serpent 1. Aben Ezra by the rod turned into a serpent understandeth the cruelty and tyranny of Pharaoh by the serpent turned into a 〈◊〉 the abating of Pharaohs pride and tyranny when he suffered the Israelites to depart 2. Lyranus expoundeth it of the Hebrewes who when they were first afflicted became contemptible as a serpent creeping on the ground and occupied in base and terrene workes but afterward they obtained liberty and authority when they were delivered and so the serpent was turned into the rod. 3. Some referre it to Moses that he was as a serpent that is terrible to Pharaoh but he was comfortable to the people of Israel Simler 4. Augustine doth by way of allegory apply it to Christ hee is the rod turned into the serpent the rod of the Crosse which seemed base and contemptible unto the Jewes became the wisdome of the Gentiles 5. Rupertus another way doth interpret it of Christ The rod cast upon the ground was the Sonne of God taking our nature upon him it became a serpent so Christ was that serpent hanged on a tree by the serpent Christs death is signified because by the serpent death came into the world and by Christs death the serpent was overcome 6. Pererius here understandeth by the serpent cast upon the ground the nature of man corrupted by the temptation of Satan and restored by Christ as the serpent was changed againe into the rod. 7. Others doe expound it of the judgements of God which before they are shewed in the world are as a rod not felt but afterward they are fearefull and terrible even unto the children of God as Moses fleeth away at the sight of the serpent Ferus 8. But the best signification is this First in generall that these signes are terrible both to strike a terror in the heart of the Egyptians as also mystically to shew a difference of the Law the ministery whereof is fearefull and full of terror and the Gospell which bringeth comfort Ferus as also in particular it sheweth that the rod of Moses government should be terrible as a serpent to the Egyptians but as a rod and scepter of upright and lawfull government to the people Iunius QUEST III. What is signified by the leprosie of Moses hand Vers. 6. BEhold his hand was leprous as snow First some make the signification of this signe morall as that the leprous hand of Moses sheweth the workes of the Law that justifie not Ferus 2. Some make the sense thereof mysticall Augustine in the place before recited and Rupertus understand the leprous hand of the Synagogue of the Jewes rejected that are cast off as the leprous person was shut out of the hoste and the hand restored and healed betokeneth the Church of the Gentiles adopted in stead of the Jewes Pererius referreth it to Christ that he being the hand that is the power of his Father by taking our nature upon him became as it were leprous that is deformed and contemptible by his suffrings and passion but by his resurrection and ascension his glorie appeared 3. Some doe rather rest in the historicall sense Lyranus by the leprous hand understandeth the miserable state of the Hebrewes in the time of their cruell servitude who in their deliverance received their former liberty Theodoret thinketh the leprosie better to signifie the pollutions of Egypt wherewith Israel was defiled who being delivered were restored to the true and sincere worship of God Ferus doth thus interpret it that Moses at his first sending was an occasion that the Hebrewes were more cruelly handled for say they Yee have made our savour to stinke before Pharaoh chap. 5.21 but afterward his ministery and message wrought their joy and deliverance 4. But because the hand being the instrument of working betokeneth the ministery and authority of Mâ—ses the best application is that God would use a meane instrument to effect his will Moses in regard of his base and contemptible estate having lived a long time in exile and banishment seemed as a thing leprous and vile yet God should in this his service make him a glorious vessell and instrument sic Iuâ—iuâ— Simlerus 5. And this signe did both shew in generall that as the leprosie is only cured by God so their deliverance was only Gods worke Ferus and in particular to admonish Moses that he should not be lifted up in his minde because of the miracles wrought by his hand but be humled with the remembrance of his owne infirmity the leprosie of his hand Theodoret. QUEST IV. What kinde of leprosie Moses hand was striken with AS snow That is white as snow as Iunius see also Philo and Iosephus 1. This was the worst kinde of leprosie called Elephantiasis because it spotted the skin and made it looke like to an Elephants there were of it two kindes the common and generall leprosie and a peculiar onely found in Egypt which was incurable and commeth by contagion of the river Nilus as Luâ—râ—â—ius writeth lib. 6. 2. This white leprosie was of all other the worst when the body was all over spotted with white markes full of white scales and scurfe whereof there were two principall signes when the white spots did change the haire also white and were deeper and lower than the skinne Leviâ— 13. 3. With this kinde of incurable leprosie was Miriam striken being leprous white as snow and halfe eaten
father in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as
yet this being admitted that some alteration of the tongue then happened yet this sheweth no more that this word Iehovah should not bee pronounced than other Hebrew words but that onely the manner of pronuntiation is changed which thing falleth out in all languages in continuance of time 4. Others thinke that Iehovah cannot be pronounced because the letters whereof it consisteth make no perfect sound 5. But the Hebrewes generally of a superstitions conceit doe forbeare from reading or naming Iehovah even in their Synagogues in the lecture of the Law thinking that holy name thereby to be prophaned and they would prove it by that place Lev. 24. â—6 that he which nameth the name Iehovah should be stoned Contr. 1. That the name Iehovah may safely be pronounced it is evident by this place because the Lord himselfe sheweth a difference betweene his name Iehovah and other names which Moses could not have understood if the Lord had not spoken it Againe if it bee not lawfull to be pronounced neither is it to be written if the Hebrewes doe the one why not the other they themselves doe allow that the high Priest may pronounce it in their solemne feasts in the Temple when they deliver that publike blessing which is prescribed Numb 6.24 Iehovah blesse thee and keepe thee it is not therefore simply unlawfull to utter that reverend name 2. That place alleaged serveth not their turne for beside that the word nakab signifieth as well to pierce through and consequently to curse as to name it is evident that the Lord speaketh not of simple pronouncing the name of Iehovah but of uttering it in contempt and disdaine as there in the next verse before the word Kalal is used which signifieth to curse 6. Wherefore the conclusion is this that wee grant the name Iehovah not in respect of the letters but of that which is thereby signified the nature and essence of God to be ineffable Againe it may be so called in some sense because this reverend name is not communicable to any creature And thirdly in that it is not to be prophaned or unreverently used and upon light occasion but in grave and weightie matters any of these wayese we confesse the name Iehovah to bee ineffable but not in their sense as though it were impietie at all to pronounce it and that in the very reading of the Scripture we should forbeare to name it but to pronounce some other word in stead thereof Simler QUEST VII How the Lord was not knowne to Abraham Isaac and Iacob by his name Iehovah Vers. 3. BBut by my name Iehovah was I not knowne unto them 1. Some thinke that the Lord spake not at all unto Abraham Isaac Iacob by the name Iehovah but that Moses using that name in writing the storie of Gen. spake according to his time Osiander But this cannot be admitted for then whereas the Lord is brought in saying to Abraham I am Iehovah Genes 15. if the Lord did not there give himselfe that name then he should be made to speake otherwise than he did And againe whereas Abraham giveth this name to the mountaine Iehovah ijreh the Lord will see or provide Moses should write an untruth if that Abraham had not indeed so called it 2. Some other thinke that the meaning is that God had not shewed his power before in working of such wonders and miracles as he did by the hand of Moses Paulus Burgens Rupertus But beside that the Lord here saith that he had shewed himselfe unto them by his name Shaddai that is omnipotent and so mightie in workes it is evident that as great miracles were wrought before as the taking up of Henoch the drowning of the whole world the burning of Sodom and Gomorrah with fire and brimstone the turning of Lots wife into a pillar of salt 3. Some thinke that by this speech is insinuated the great increase of the knowledge of God which was more fully revealed to Moses than to Abraham Isaac and Iacob and afterward was greater in David and so the neerer they came unto the times of the Messiah and the Apostles excelled all that went before them in knowledge sic Gregor and Glâ—ss interlinear But this seemeth not to be the proper meaning for then it might as well be said to David that his times compared with Moses God was not knowne to Moses by his name Iehovah 4. Others doe thus interpret that God had not to any of them declared the meaning of this name Iehovah as he did to Moses Exod. 3. where he calleth himselfe Eheje which aâ— which is the sense of the name Iehovah which signifieth the essence and being of God and beside the Lord did more fully reveale his glorie unto Moses than unto any other Prophet Numb 12.8 He shall see the similitude of God Lyran. Cajetan Thostatus But if this were the meaning then neither afterward unto the other Prophets should the Lord have beene knowne by the name Iehovah seeing Moses in respect of cleere illumination hath the preeminence before all Prophets before or after But that cannot bee seeing God was revealed unto other Prophets by that name 5. Oleaster thus expoundeth i. That whereas Shaddai may be derived either of shadad which signifieth to spoyle or pray upon or of shad which signifieth the â—eâ—tes and so consequently plentie and Iehovah is taken either from the roote Havah to be or rather of Hovah which signifieth destruction as Ezech. 7.26 God was knowne to the fathers both in giving them plentifull graces and spoyling their enemies to bestow on them as he tooke from Laban and gave unto Iacob but now he began to be knowne by that name Iehovah in destroying Pharaoh and the Egyptians c. But beside that Oleaster in deriving of the name Iehovah dissenteth from all other his collection is not generally true for God had before shewed his power in destroying the wicked and ungodly as in the floud and in the overthrow of Sodome and Gomorrah 6. Wherefore the best interpretation is this that whereas the name is taken often for the thing signified by the name as Act. 1.15 The number of the names that were in â—ne place were c. i. the number of men and Rev. 3. I have a few names in Sardis So here the name Iehovah is taken for God himselfe Perer. Then whereas the fathers did beleeve in God as omnipotent and all sufficient able to effect his promises which they possessed onely in hope but saw them not fulfilled Now the Lord will performe unto Israel whatsoever he had promised to their fathers in delivering them from their enemies and giving the land which he sware unto their fathers that hee would give unto their seed as the Lord himselfe saith unto Moses vers 7 8. and thus will he be knowne by his name Iehovah which signifieth being of himselfe for so of God in him through him and for him are all things Iun. Simler QUEST VIII Why the genealogie of Reuben Simeon
and Levi is inserted Vers 14. THese bee the heads of their fathers houses c. Moses setteth downe the genealogie of certaine tribes that it might bee knowne for the more certaintie of the storie of what stocks those two famous Prophets Moses and Aaron came the Lords Ambassadors to Pharaoh and instruments of these great works and wonders wrought in Egypt and of the deliverance of the people Borrh. 2. And Moses setteth downe the generation of Reuben and Simeon which were the two elder that he might orderly proceed to Levi lest hee might have beene thought onely to set downe his owne petigree Simler 3. And these three tribes are specially named because they of all other were most hardly censured by Iacob Reuben for his incest and the other two for their murther lest they might have beene thought utterly to have beene rejected Perer. 4. Moses most insisted upon the genealogie of Levi because that tribe was afterward chosen for the dignitie of the Priesthood Simler QUEST IX How Reuben is said here to be the first borne Vers. 14. THe sonnes of Reuben the first borne 1. He was the first borne by nature but he lost the prerogative of the first borne by his incest unto the which belonged a double preeminence the one of a double part which right was transferred to Ioseph of whom came two tribes the other of dignitie and authoritie over the rest of the brethren which was conveyed to Iudah Perer. 2. Of Reuben and Simeon onely those are rehearsed that came downe with Iacob unto Egypt because Moses doth make haste to set downe at large the offspring of Levi descending even unto Phinehes the sonne of Eleazar the sonne of Aaron Iun. 3. Some names are elsewhere otherwise termed as he which is called Iemuel is named in the Chronicles Nemuel and Sahar Zerah Ohad here named is there omitted either because he died in Egypt or else his posteritie was extinct and ceased in the wildernesse Simler QUEST X. Of the age of Levi. Vers. 16. THe yeeres of the life of Levi were 137. Levi was elder than Ioseph by foure yeeres for hee was the third sonne of Lea borne in the third yeere of the second seven of Iacobs service in the end whereof Ioseph was borne hence divers certaine conclusions concerning the Chronologie of the Scripture may be inferred 1. That Levi was 43. yeere old when he came downe with Iacob into Egypt for then was Ioseph 39. 2. That Levi lived 23. yeeres after the death of Ioseph who lived an 110. yeeres for Levi was 4. yeere elder than Ioseph and lived 137. 3. That Levi lived after he came into Egypt 94. yeeres unto the which if we adde 43. yeeres which was his age before he went into Egypt we shall have the whole life of Levi 137. yeeres 4. Levi died 121. yeeres before the going of the Israelites out of Egypt for all the time of their aboad in Egypt was 215. whereof Levi lived 94. in Egypt which summe being deducted from 215. the residue is 121. yeeres 5. It is gathered that Levi died before Moses birth 41. yeeres for Moses was 80. yeeres old when Israel was delivered out of Egypt but Levi died 121. yeeres before that then it will follow that he died 41. yeeres before Moses ex Perer. QUEST XI Of the age of Kohath Vers. 18. KOhath lived 133. yeeres 1. Thus read both the Latine Septuagint and Chalde agreeable to the Hebrew So that Eugubinus is deceived that saith Kohath according to the Septuagint lived but 130. yeeres 2. Hence it is evident that Kohath died 2. yeere before Moses birth and 82. yeeres before the deliverance of Israel for Kohath comming downe with Levi into Egypt may be supposed to be borne the same yeere from whence to Moses birth are 135. yeeres unto which adde 80. yeeres of the life of Moses and we have the whole summe of 215. yeeres the whole time of the Israelites being in Egypt But hee lived onely 133. yeeres then he must be dead two yeeres before Moses birth 3. Hence Alexander Polyhistor is found to be in error who holdeth as Eusebius reporteth Kohath to bee but 40. yeere old when Levi died who was rather than 94. yeere old but 43 yeere younger than his father being borne the same yeere when Levi went downe into Egypt QUEST XII Of the age of Amram Vers. 20. ANd Amram lived 137. yeeres If Amram were borne 14. yeeres before Ioseph died and begat Moses in the 77. yeere of his age as Alexander Polyhistor in Eusebius accompteth then it is evident that he died 21. yeeres before the departing of Israel out of Egypt and in the 60 yeere of Moses age as may bee thus gathered Ioseph lived after Iacob came downe into Egypt 71. yeeres being then 39. and his whole age was 110. so Ioseph died 144. yeeres before the departure of Israel for the foresaid numbers of 71. and 144. put together make the above said summe of 215. yeeres it will then follow that Amram borne 14. yeeres before Iosephs death and living 137. yeeres died 121. yeeres before the going forth of Israel ex Perer. QUEST XIII Why the sonnes of Korah and Aaron are set downe Vers. 21. ALso the sonnes of Izhar 1. Moses in the rest of Levi his posteritie descendeth but to the fourth degree saving in Aaron and Korah because of the one came famous Phinehes and the sonnes of the other are expressed because they died not in their fathers rebellion Numb 16.11 2. Hebron or Chebron his posteritie is not set downe it may be he was obscure and therefore not mentioned Borrh. 3. The rest here also are expressed because elsewhere they are spoken of for the manifestation of the history as Nadab and Abihu Levit. 10.1 Mishael and Elzaphan Levit. 10.4 Eleazar Numb 20. and Ithamar Exod. 38.21 Iun. QUEST XIV Why Aaron tooke a wife of the tribe of Iudah Vers. 23. ANd Aaron tooke Elishebah daughter of Aminadab 1. These two Aminadab and Nahashon his sonne were Princes of Judah 2. Thus Levi and Iudah doe match in marriage together to signifie the conjunction and affinity that should bee betweene the regall and priestly office Simler 3. Hitherto the positive law of not confounding the tribes by marriage was not made and yet afterward notwithstanding it was lawfull for the Priests of Levi to take unto them wives of other tribes for because the Levites had no inheritance given them by such marriages there could follow no inconvenience by confusion of their inheritance So Iehoiadah the high Priest married the King of Judahs sister and Elizabeth wife to Zacharie the Priest was Cousin to Mary the blessed Virgin of Judah Simler QUEST XV. How Moses without ostentation setteth forth his owne commendation Vers. 27. THese are that Moses and Aaron c. 1. Some thinke that these words should be inserted by Ezra who digested the Scriptures into order because it seemeth not to stand with the modestie of Moses and Aaron to set forth such
Christ but he payed him with hanging God contrariwise for the present seemeth to frowne and to be as an enemy but he in the end sheweth himselfe a father hee beginneth with hard precepts but endeth with sweet promises Incipit à vinculis ferreis finit ad tâ—rquâ—m auream Hee beginneth with irâ—â— bands but endeth with a golden chaine August As Iosephs prison irons were turned into a golden chaine Gen. 41.42 God handled Iob at the first as one of his enemies Iob 19.11 but in the end he doth plentifully reward him Iob 42.10 4. Good temptations are wrought by good Ministers and instruments evill temptations by evill instruments the temptations wherewith the Lord proved Israel were wrought by the hand of Moses and Aaron and by good Angels but the Sabeans and Chaldeans were Satans instruments in the afflicting of Iob so Augustine Deus per homines bonos tanquam per ministros suos agit omne quod bonum est diaboluâ— per homines malos tanquam satellites suos exercet omne quod malum est God by good men as his ministers doth whatsoever is good the Devill by evill men as his assailes worketh all mischiefe serm 85. de tempore 5. They differ as in the instrument that worketh so in the measure of working God tempteth his children according to their strength as the Apostle saith God is faithfull and will not suffer you to be tempted above that you are able but will give an issue with the temptation 1. Cor. 10 1â— Good temptations are neither greater nor more than the children of God can beare But the Devill layeth on load he hath never done as he sent one crosse in anothers necke upon Iob Ingruiâ— nuntius post nuntium congeminat vulnera One messenger followeth at anothers heeles he doubleth his strokes Non unum telum diabolus habet frequeâ—â—â—â— vulnera The Devill hath more than one weapon he sendeth his darts thicke Ambros. lib. 4. in Luke 6. They differ in the power of the tempter God whom he will he draweth unto him by his temptations he worketh upon mens hearts and affections and turneth them as it pleaseth him Ex nolentibus volentis faâ—â—t He of nilling maketh willing August But the Devill forceth none Suadere solicitare potest cogere â—â—pâ—tect non extâ—rquet consensum sed petit He may perswade and solicite but he can compell none he extorteth not ones consent but beggeth it August hom 12. 7. Another difference is in the subject of the temptations that is such as are tempted Deus probatos sibi tentat unde David proba me Deus tenta me God doth tempt those which are knowne to him as David saith prove me O God and trie me Ambros. lib. 1. de Abraham cap. 8. The righteous are the object of Gods temptations as he tempted Abraham But the wicked for the most part the temptations of Satan worke upon as the Apostle saith 2. Tim. 2.16 That they may come unto amendment out of the snare of the Devill which are taken of him at his pleasure 8. The matter of the temptation is divers God tempteth about things externall sometime veris which things fall out in deed as when Abraham was tempted to come out of his country sometime Compositis fictis With things supposed and pretended as when he was tempted to sacrifice Isaack But the Devils temptations are most exercised in spirituall things Non solum in vitiis sed in ipsis spiritualibus exercitiis laqueos abscondit Hee doth not only in vices but even in spirituall exercises hide his snares hee tempteth unto vice and maketh men proude of vertue August Soliloq cap. 17. tom 9. 9. The successe of these temptations is much differing God never faileth in his worke neither is deceived but his tentation hath the end for the which he sendeth it as in the proofe of Abrahams obedience But the Devill is prevented in his purpose and whom he seeketh to supplant they become stronger Illuditur diabolus vulnere suo contra se armat quem debilitandum putavit The Devill is mocked and with his owne wound armeth them against him whom he thought to weaken Ambros. lib. 1. de poenitent cap. 12. 10. Lastly the effect of these temptations is farre unlike Gods temptations doe try out for the most part that good which is in a man as Abrahams obedience appeared in his tentation so Augustine Tentatio Dei non illud agit ut ipse aliquid cognoscat quod ante nesciebat sed illo tentante id est interrogante quod in homine occultum est proclatur God by his tentation seeketh not to know that which hee knew not before but by his tentation as a kinde of interrogation that which is hid in man is brought to light Serm. de tempor 72. But Satans tentation discovereth that evill which lieth hid in a man as in Iudas his malice and covetousnesse in betraying his master for money See more of the difference betweene good and evill tentations doctrine 1. upon Gen. 22. QUEST XLVIII Wherein the Lord at this time proved his people NOw the Lord at this time proved and tried the people in these three things 1. Tentavit aquarum penuria He proved them by the penury of water Borrh. Pellican 2. Tentavit lege data He proved them by giving them a law Simler Probavit eum num jugo adsuescere vellet He proved them whether they would yeeld unto the Lords yoke Osiander 3. The Lord also proved them by his mercies in healing the waters and sending them drinke in their necessity In the first hee trieth their patience in the second their obedience in the third their thankefulnesse QUEST XLIX What diseases of Egypt he meaneth Vers. 26. I Will put none of those diseases upon thee which I brought upon Egypt 1. Some understand here the diseases which the Israelites had in Egypt Cajetan But the words doe plainely shew that hee meaneth such diseases as were imposed upon Egypt called also the diseases of Egypt Deut. 28.60 2. Neither yet are the ordinary diseases of Egypt here understood such as was the Leprosie called Elephantiasis peculiar unto that countrey caused by the contagion of Nilus for the Lord speaketh of such extraordinary diseases as hee brought at that time upon the Egyptians 3. Some therefore doe referre them to the plagues of Egypt which the Egyptians endured but seeing most of those plagues were without their bodies and here the Lord speaketh of such diseases as were in the body as it appeareth by the reason annexed I am the Lord that healeth thee such plagues then as touched not the Egyptians in their bodies are not here comprehended under the name of diseases and beside seeing this promise conditionall upon their obedience includeth a secret commination that if they walke not in obedience the Lord will bring upon them all those diseases and yet we reade not of such plagues wherewith the Israelites were punished for their disobedience it seemeth then that those externall
of regality and principality 3. As 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
ut populus c. Moses feared but not as the people with a servile feare but with a filiall which was nothing else but a religious reverence and observance Ferus QUEST XXXVI What it was that Moses spake and the Lord answered Vers. 19. MOses spake and God answered 1. Some thinke that this which God answered was the decalogue or ten commandements which follow in the next Chapter Osiand But there God is said first to speake he answered not Moses when he gave the law 2. Some thinke that Moses spake and the Lord answered Ille interrogando Dominus docendo Moses in asking the Lord and the Lord in teaching him Gloss. interlin But it is not like that Moses in this great feare and terrible sight would first begin to speake unto God 3. Ferus saith Quid aliud loquitur pius cum Deo quam orando confitendo laudando What other thing doth the godly speake with God than in praying confessing praising and what else doth God answer than in hearing their prayers But it is like that not Moses onely but Aaron and other of the faithfull so spake as well as Moses in praying and confessing unto God therefore some speciall speech is here signified that Moses uttered 4. Some adde further that God gave authoritie here to Moses in plaine words that the people might understand Genevens But the charge and authoritie given to Moses was after he was come up to the mount vers 24. but this was before 5. Therefore though it be not here expressed what words Moses spake it is most like they were those words which the Apostle maketh mention of Heb. 12.21 I feare and quake and that the Lord answered Moses with comfortable words animating and encouraging him Iun. As in like manner The Lord spake to Elias in a soft and still voyce after he had sent before a terrible wind earth-quake and fire 1 King 19. 6. This conference then betweene God and Moses was before he was called up to the mount contrary to the opinion of Cajetane and Hugo de S. Victor who thinke that this clause is transposed and that Moses was first called up and then the Lord had this speech with Moses But beside that no transposing of the history is to be admitted in Scripture but where necessary occasion enforceth it in the preventing of some inconvenience it is not like that Moses would have uttered such words of feare as is before shewed out of the Apostle after the Lord had called him to come up into the mountaine 7. Beside we refuse their conceit that thinke this voyce onely to have beene understood of Moses and not of the people Pellican For if Moses were yet below with the people and not gone up it is most like that all the people heard the Lords voyce answering Moses and therefore it is said he answered by voyce that is in an audible voyce in plaine words Genevens And because the Lord had told Moses before vers 9. that the people should heare while the Lord talked with him And herein the Lord would shew how gracious Moses was in his fight with whom he talked as one friend with another Exod. 33.11 Ferus QUEST XXXVII Whether God himselfe or an Angell spake to Moses in the mount ANd God answered by voyce 1. Tostatus is of opinion that God himselfe spake not to Moses but that this voyce was framed by the ministry of the Angels Gregorie also before him seemeth to have held the same for he maketh but two wayes whereby God speaketh Aut per seipsum Dominus loquitur aut per Angelicam creaturam God speaketh either by himselfe or by his creatures the Angels when hee speaketh himselfe Sine verbis cor docetur The heart is taught without words or voyce As the spirit spake inwardly to Philip to goe and joyne himselfe to the Eunuches chariot Act. 8.29 and so the Spirit said to Peter three men seeke thee Act. 10.29 But when God speaketh by an Angell sometime they doe it by words as when that voyce came from heaven Ioh. 12.28 I have both glorified it and will glorifie it againe sometime by things done and signes such was the vision of Ezechiel chap. 1. sometime by words and signes together as Adam in Paradise heard both the voyce and the noise of God walking in the garden sometime the Angels spake by representations shewed unto the inward sight such was the vision of Iacobs ladder Gen. 28. sometime by outward demonstration to the eyes as when the Angels appeared in humane shape to Abraham Gen. 18. sometime the Angels speake by the instrument of celestiall substances as when that voyce came out of the cloud in the Baptisme of Christ This is my beloved Sonne c. sometime by terrene creatures as when the Angell opened the mouth of Balaams Asse to speake sometime Per Angelum humanis cordibus loquitur Deus God speaketh by an Angell to the heart of man as Zacharie saith The Lord answered the Angell that talked in me Zach. 1.13 To this purpose Gregor 28. lib. Moral cap. 2. 2. Contra. To some things here handled by Gregorie exception will be taken 1. Though sometime when a voyce is heard from heaven it is done by the ministry of Angels as when the Angels have appeared as to Hagar Gen. 16. to Abraham Gen. 22. yet it followeth not that alwayes when a voyce is so framed that it is the worke of an Angell for have Angels power to make a sound and voyce without Organes and Instruments and hath not the Lord which made the Angels and shall we tie the Lord so short as that he shall not speake by voyce and words unto mortall men but the Angels must be called for to helpe out the worke 2. That voyce which was uttered to Christ Ioh. 12. was the voyce of God and not of an Angell the people that stood by some said it was a thunder some that an Angell spake but they were deceived the one as well as the other for Christ prayeth to his Father Father glorifie thy name and his Father answereth him 3. And it is evident that the voyce which Adam heard in Pradise was the voyce of God himselfe for so God saith unto him Hast thou eaten of the fruit of the tree whereof I commanded thee thou shouldest not eat Gen. 3.11 but it was God himselfe that made man and not an Angell that gave him that commandement 4. Neither was it the voyce of an Angell but of God himselfe which came from heaven saying This is my beloved Sonne for Christ is the Sonne not of Angels but of God the Father And S. Peter testifieth that the voyce came from the excellent glorie 2 Pet. 1.17 5. And that place is mistaken in Zacharie where though the Latine interpreter whom Gregorie followeth read qui loquutus est in me which spake in me yet it is better translated which spake to me Vatab. Iun. For although in the originall the word be bi in me it
but tbe Sonne and the holy Ghost are of us to be worshipped Ergo the Father Sonne and holy Ghost are that one God Simler So our Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 Christ the Sonne of God is God because he is to be beleeved upon And againe This is life eternall that they know thee to be the only very God and whom thou hast sent Iesus Christ Ioh. 17.3 God the Father then and Christ his Sonne are the only very God And that the Sonne of God is to be worshipped with the Father the Prophet David sheweth Psal. 2. 11 12. Serve Iehovah in feare c. Kisse the Sonne lest he be angry In the former verse whom hee calleth Sonne here he nameth Jehovah So wee reade in the words of the Prophet Agur Prov 30.4 Who hath established all the ends of the world what is his name and what is his Sonnes name if thou canst tell Further that the Spirit of God is also one God with the Father and Sonne to be worshipped and glorified beside plentifull evidence out of the new Testament which shall not need to be inserted here because we are in hand with the law of the old Testament sufficient testimony may be taken from the law and Prophets as Gen. 1.1 The Spirit of God moved upon the waters But God only created the world So likewise the renovation of the heart is onely the worke of God because it is a new creation as David saith Create in me a new heart Psal. 50.10 but this is also the worke of the Spirit Take not thine holy Spirit from me ibid. vers 11. Likewise it is only Gods worke to teach us his will and to bring us to life eternall but this is wrought by the Spirit Psal. 143.10 Teach mee to doe thy will for thou art my God leâ— thy good Spirit lead me unto the land of righteousnesse Ambrose very fitly proveth the Spirit to be God by that place Iudg. 14.5 where it is said That the Spirit of the Lord came upon Sampson But Iud. 16.20 after his lockes were polled it is also said Hee knew not that the Lord was departed from him Hee which came upon him before was the same that departed from him now there called the Spirit of the Lord and here the Lord and Jehovah therefore the holy Spirit is Lord and Jehovah Ambros. lib. 2. de Spirit cap. 2. Damâ—scen doth thus excellently prove the Trinity by this demonstration Vnus Deus non sine Verbâ— est God being but one is never without the Word but this Word hee hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the aire because the condition of our nature is temporall But like as our word proceeding from the mind neque per totum menti idem est c. is neither the same with the mind nor yet altogether divers from it So is the Sonne unto the Father which is his Word the same in substance but divers in subsistence Oportet autem Verbum Spiritum habere nam verbum nostrum nequaquam spiritus est expers But the Word also must have a Spirit for neither is our word without a spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the aire for wee are of a compound nature but the Spirit of the Word is of the same substance with the Word To this effect Damascen lib. 1. de fide orthodox cap. 6.7 And in the same place he useth another demonstration Impossible est Deum destitutum esse nativae foecunditatis c. It is impossible that God should bee destitute of naturall fecundity The Lord therefore must needs beget Sed ex propriâ— substantia generat but he begetteth out of his owne substance and that from all eternity for if the Sonne had not beene from the beginning coexistent with him of whom hee was begotten we shall bring in a change of his substance Nam cùm non esset Pater postea factus est Pater for so when he was yet no Father he afterward should become a Father c. Damascen ibid. Thus out of the first Commandement both the unity of the Godhead and the Trinity is concluded as Bernard thus elegantly inferreth Quid sibi vult iste ut ita loquar â—ine numero numerus si tria quomodo non numerus si unum ubi numerus What meaneth this number without a number if there be three how can there be but a number if one where is the number But here I have what I may number and what I may not number there is one substance and three persons c. Bernard lib. de consideraâ— Thus by the unity of nature the errour of the Gentiles is abolished and by the joyning of the Word and the Spirit to the Father the Jewish opinion is overthrowne Et ex utraque secta nobis accedit utilitas ex Iâ—daica opinione naturae unitas ex Gentilitia sola personarum discretio So by either sect wee receive some profit by the Iewes opinion the unity of nature by the Gentiles the discerning and difference of the persons only Damasc. ibid. Transgressors then of this Commandement concerning the unity of the Deity and Trinity of the persons are 1. They which affirme and hold one God but deny the three persons as the Montanists and Marcellians in times past and the Turkes and Jewes now 2. They which hold not the distinction of three persons only but the division also of substance as the Tritheists The Arrians and Eunomians are of the same sect qui filium Deum confitentur sed conditum asseverant which confesse the Sonne to bee God but yet affirme him to be made So they bring in another God contrary to this precept Thou shalt have no other Gods c. Theodoret. 3. They which brought in a quaternian of persons as Anastasius the Emperour and the Apollinarians 4. They also which affirme the three persons to be but three names given unto God in Scripture and therefore they say that the Father became man and suffered for us which are therefore called Patripassians 3. Places of Confutation 1. Confut. That justifying faith is not contained or commanded in the law 1. BUt although to beleeve in the Trinity be commanded in the first precept to adore and worship the Father Sonne and holy Ghost as the only God yet it followeth not that justifying faith which properly belongeth to the Gospell whereby we apprehend Christ and his merits should be contained and included in the law therefore we mislike that assertion of Bellarmine concurring therein with other Romanists That the Gospell differeth from the law as a perfect thing from an imperfect and that the Gospell is contained and included in the law as the tree in the seed Bellarm. de justif lib. 4. cap. 4. Some Protestants also come somewhat neere this opinion as Marbachius saith that they
of gold and the Babylonish garment which God had consecrate to his treasurie Iosh. 6.19 and for the same offence hee was stoned to death 2. When the Church goods are imployed to another end than for the which they were first given to the Church which was to maintaine the ministerie of the word of God and Sacraments to relieve the poore to maintaine the edifices of the Church Let such therefore looke unto it as live of the tithes and revenues of the Church being lay men not called to the office of teaching instructing and spirituall feeding 3. They abuse the Church goods which either give themselues to idlenesse living of the tithes and offerings but feed not the people such are idle carelesse and negligent pastors or those which mispend them in riot and excesse as in keeping haukes hounds in dice cards and such like as doe the Romane Cardinals and Prelates all these are guiltie of Church robbing and sacrilege Simler QUEST V. Whether it be lawfull to convert things consecrated to Idolatrie to other uses sacred or prophane HEre it will bee questioned what is to be thought of the converting and turning of such things to religious uses which were bequeathed to superstition whether therein any sacrilege may be committed or not The answer is this 1. That it is lawful from superstitious and no true religious uses to convert such bequests to the true service of God and therein no violence is offered at all to the will of the dead for their generall intendment is observed the applying of them to sacred uses 〈◊〉 the particular use bee not kept which they led with the error of the time intended Simler So the Lord commanded that the silver and gold and brasse in Iericho should be consecrate to the Lords â—urie Iosh. 6.19 which had beene before abused to idolatrie 2. Where excessive and superfluous legacies have beene given to such uses it is lawfull for the Civill Magistrate reserving a sufficient maintenance for the service of God to dispose of the overplus of such gifts for other publike uses as to support the necessitie of the Crowne and State to maintaine maimed souldiers and such like and to applie them to other lawfull and profitable Civill uses as Iehu converted the house of Baal from a superstitious and idolatrous to a civill and publike use 2 King 10.27 Iosias also defiled and polluted the high places 2 King 23.8 that is cleansed them of those superstitions there practised and turned them to prophane and common uses Hereunto is agreeable that Imperiall law Cod. lib. 1. tit 14. leg 5. Omnia loca quae sacris veterum error deputavit nostrae rei jubemus sacrari c. Honor. Theodos. All those places which have beene in the error of former time appointed to sacred uses wee bid to bee joyned to our treasurie c. Yet so as it was provided by another law that sufficient should bee reserved for the use and exercise of Religion as Cod. lib. 1. tit â— leg 9. Anastasius the Emperour decreed that the possessions of Heretikes should be confiscate to the Prince yet so as that the Oratories and places of prayer should still bee maintained 3. But it will bee objected that great miracles have beene shewed in such places and they extraordinarily punished from heaven that invaded them and offered violence unto them Hereunto wee answer 1. That such things also fell oâ—t even among the Heathen they which violated their Idoll Temples were strangely punished as Brennâ—â— when hee invaded the Temple at Delphos the reason hereof was because they did it not of any hatred to superstition and Idolatrie and zeale to the true worship of God but of a prophane and irreligious minde and so the Lord punished their prophanenesse and they which attempted such things might bee tyrants and otherwise wicked persons and therefore the Lord did take occasion thereby to punish their crueltie and tyrannie 2. The Apostle sheweth that Antichrist shall come with lying signes and wonders by the working of Satan 2 Thess. 2. and therefore such strange things might bee wrought in such places by Satan for the further advancing of superstition Simler QUEST VI. Of the sacriledge of spirituall things BUt mention was made before of spirituall sacriledge which is when Ecclesia verbi Dei prâ—dicatiâ— sacramentorum administratio aufertur the preaching of the Word and administration of the Sacraments is taken away from the Church Simler 1. In these two things consisteth this spirituall theft and sacriledge Contraria veritati dogmata praedicant They doe preach doctrines contrarie to the truth and quotidie de Ecclesiae gregibus rapere festinant they doe daily snatch and take with greedinesse from the flockes of the Church Hierom. in Abdiam cap. 1. 2. Hierome also to this purpose alleageth these two places of Sâ—â—ipture Ierem. 23.30 I will come against the Prophets saith the Lord that steale my word every one from his neighbour and Ioh. 10.8 All that ever came before mee are theeves and robbers they were the false Prophets that beguiled and deceived the people Hierom. in epist. ad Ephes. cap. 4. QUEST VII Of Simonie VNto Sacriledge Simonie is cosen germane which also is committed about holy things when they are abused by buying and selling unto privaâ—â— gaine And this Simonie is of two sorts 1. Either direct and immediate Simonie when things meerely spirituall are bought or sold Gehezs sold spirituall things for money exacting a reward of Naaman for the gift of healing and for that his sinne he was punished with Leprosie both hee and his posteritie 2 King 5. Simon Magus would have bought spirituall things Act. 8. Basting Of this kinde are they which sell their prayers or the Sacraments of the Church for money as the Pharisies that under colour of long prayer devoured widowes houses Such are the Popes chapmen the Pardoners that went up and downe with Popes pardons to sell remission of sinnes for money and soule Priests that would bee hired for money to sing Masses they also which shewed the reliques of Saints and kept pilgrimage Idols gathering thereby unto themselves no small advantage as Alexander the Coppersmith did at Ephesus by making silver shrines for Diana 2. Their is another kinde of Simonie which is not of meere spirituall things but of the Ecclesiasticall places functions and revenewes which are ordained for Ecclesiasticall and religious uses such is the buying and selling of Churches and Benefices by Patrones and their Clerkes whom they present for these by a consequent doe also buy and sell the mysteries and Sacraments of the Church when as the places and functions are set to sale wherein and whereby those holy rites are dispensed Thomas Aquinas doth very fitly apply that saying of Christ against all those which thus enter corruptly into the Church Iohn 10. Hee that entereth not in by the doore but climeth up another way is a theefe and a robber Thom. in opuscul So much of the theft of sacred things QUEST
and unregenerate are wholly sold over unto sinne and their very conscience is polluted Vrsin 4. In the glorious state of the Saints in the next life the obedience of the Saints shall bee perfect and they shall wholly be conformable to the will of God and then we shall be just not onely by the imputative justice of Christ sed propria essentiali justitia but by a proper essentiall justice and then we shall fully be made like to the image of Christ as the Apostle saith Rom. 8.29 Those which he knew before he also predestinate to be made like the image of his Sonne Marbach Now the contrarie objections are these 1. Object The works of the Spirit are perfect but good works in the regenerate are the works of the Spirit therefore they are perfect Answ. This argument proceedeth from that which is simpliciter simplie and absolutely said to bee of the Spirit to that which secundum quid after a sort is of the Spirit the works of the faithfull are not absolutely the works of the Spirit but they are so the works of the Spirit as they be also our works so they are pure as they proceed of the Spirit but impure and imperfect as they are wrought by man 2. Object They which are conformable to the image of Christ have perfect works The faithfull are conformable in this life to the image of Christ Ergo. Answ. The proposition is true onely of those which are perfectly conformable but so are not the faithfull in this life but onely in part as the Apostle saith 1 Cor. 13.12 Now I know in part and as our knowledge is so is our obedience both imperfect 3. Object There is no condemnation to the faithfull Rom. 8.1 therefore their works are perfect Answ. The argument followeth not for the privilege of the faithfull and their exemption from condemnation dependeth not upon the perfection of their works but upon the perfection of Christs righteousnesse imputed to them by faith 4. Object Christ at his comming shall render unto every one according to his works but it standeth not with Gods justice to give a perfect reward unto imperfect works therefore the works of the regenerate because they shall be perfectly rewarded are perfect Answ. 1. The obedience of the faithfull shall bee perfectly rewarded not according to the law of works but according to the law of faith whereby the righteousnesse of Christ is imputed and is rewarded in them being theirs by faith as fully as if it were their owne 2. Yet Christ shall judge also according to their works not as causes of the reward but as testimonies and lively arguments of their faith Vrsin 5. Object The Scripture ascribeth perfection to the works of the Saints as it is said of Noah Gen. 6.9 that he was a just and perfect man in his time so Hezekiah saith 2 King 20.3 I have walked before thee with a perfect heart Answ. 1. These and the like sayings must be understood de perfectione partium non graduum of the perfection of the parts of obedience not of the degree of perfection that is the faithfull doe exercise their obedience in every part of the law but not in a perfect degree or measure 2. They are said to bee perfect in comparison onely of such as were weake and imperfect 3. And further their sinceritie and perfection is understood as being opposite unto dissimulation and hypocrisie that their heart was perfect toward the Lord that is unfained without any dissimulation in which sense the Prophet David saith Iudge me according to mine innocencie Psal. 7.8 6. Object The Apostle saith Whosoever is borne of God sinneth not 1 Iohn 3.9 the faithfull then being borne of God sinne not Answ. The Apostle understandeth here not the dwelling of sinne but the reigning of sinne for otherwise he should be contrarie to himselfe who had said before chap. 1.8 If we say we have no sinne we deceive our selves and the truth is not in us They which are borne of God sinne not that is sinne though it remaine in them it reigneth not in them as S. Paul saith Though we walke in the flesh we doe not warre after the flesh Vrsin 7. It is evident then that the law was not given to justifie men thereby as the Apostle saith Rom. 3.20 Therefore by the works of the law shall no flesh be justified in his sight for by the law commeth the knowledge of sinne This then is the end and use of the law 1. It sheweth what God is one that loveth justice and hateth iniquitie 2. It is as a glasse wherein we may see that image after the which man was at the first created which now is defaced in him by sinne 3. It is a rule and line after the which wee should square out our life and actions 4. It sheweth the corruption of our nature and so is as a schoolemaster to bring us to Christ Marbach So Augustine saith Hac est utilitas legis ut hominem de sua infirmitate convincat gratiae medicinam quae in Christo est implorare compellat This is the profit of the law to convince man of his infirmitie and to drive him to seeke the medicine of grace in Christ Epist. 200. 6. Confut. That the Morall law nor any precept thereof may be by humane authoritie dispensed with THere remaineth yet one point to be discussed whether any of the precepts of the Morall law may be by humane authoritie dispensed withall wherein the Popes Canonists have heretofore given unto their terrene god an infinite and unreasonable power for these were their conclusions that Papa potest dispensare contra jus divinum The Pope may dispense against the law of God contra jus natura against the law of nature contra novum Testamentum against the new Testament contra Apostolum against the Apostle Papa potest dispensare de omnibus praeceptis veteris novi Testamenti The Pope may dispense with all the precepts of the old and new Testament c. But herein I preferre the judgement of Tostatus a moderate writer of that side who denieth unto the Pope any such authoritie and answereth the contrarie objections 1. Object As among men the Law-maker may dispense with his law so God that gave the Morall law is therefore above the law and may dispense with it and if God may dispense then the Prelates of the Church consequently may dispense because they are in Gods stead Answ. First to the proposition this may bee answered 1. That in humane lawes which tend unto the common good the preservation of the publike state the maintenance of peace and of justice the Law-giver himselfe cannot so dispense as to overthrow the end of those lawes as that it shall be lawfull to disturbe the publike state or such like for this were to evert the very scope and end of the law but yet in particular cases he may dispense as where an order is that every one shall watch
and especially that which divided the most holy place from the Sanctuarie were wrought with Cherubims vers 31. which were of both sides all one seeing they shewed both wayes Iun. But such curious worke could not be wrought but by the needle QUEST VI. Whether every curtaine were coupled by strings one to another or five onely to five Vers. 3. FIve curtaines shall be coupled 1. Some thinke that these five curtaines were sewed together and so made one great curtaine and five other more likewise sewed together and made another great curtaine and these thus sewed together seemed as two great curtaines which were coupled together with strings and â—aches So Lyran. Montanus Tostatus who last named sheweth this to be the reason why these two great curtaines were coupled together by taches or rings and strings in the middest in the very partition of the holy place from the most holy that by them might hang the vaile which divided the most holy place from the holy place without 2. But I rather thinke with Iunius and Cajetanus that the five curtaines were fastned one to another by loops and taches and so likewise the other five and that these two great curtaines were not fastned together at all both because they were fitter to be carried being not put all ten together but five in one great curtaine and five in another as also because as the Tabernacle below was divided the most holy place from the other so it was fit their coverings should bee severall And that every of the five curtaines was coupled to another with strings and â—aches it may be thus gathered 1. The words of the text are plaine vers 3. Five curtaines shall be coupled one to another and five one to another Which cannot be understood that five should be coupled to five but that every one of both the fives should be coupled one to another 2. vers 4. there is mention made of the second coupling so that the coupling spoken of before is the first coupling but if these two great curtaines should onely be joyned together there should be but one coupling in all The meaning then is that in the furthest edge of the first curtaine there should bee fiftie strings in the first coupling that is where it joyneth with the second curtaine for the first edge or side of the first curtaine had neither strings nor taches and in the furthest edge or selvedge were the strings in the first coupling and so likewise in the furthest side of the second curtaine in the second coupling where it was joyned with the third curtaine and so Augustine very well interpreteth So thou shalt doe in the second coupling Vbi committitur aulaum anlaeo tertium scilicet secundo c. Where one curtaine is joyned to another the third to the second which was coupled to the first 3. Neither is Tostatus reason sufficient for there needed not any such rings in the partition betweene the holy and most holy place to hang the vaile on for there were pillars and hooks appointed to that end to hang up the vaile vers 32. 4. And whereas Tostatus further giveth this reason why these two great curtaines were coupled together with golden rings Quia tâ—ta vis extensionis cortinarum pendebat à medio c. Because all the force and weight in the stretching out of the curtaines did depend upon the middest which would easily have parted if it had not beene surely tied and coupled together c. It may be answered that seeing the curtaines were large enough without any extension or stretching of them to cover the Tabernacle there was no such feare of drawing the one from the other and seeing no mention is made of the coupling of these two great curtaines together but onely of joyning five single ones together and five more together wee may rather thinke there was some other fastning made to stay the curtaines than to resolve of that which is not expressed QUEST VII Of the loops and strings how they were set and placed in the curtaines Vers. 5. FIftie strings or loops shalt thou make in one curtaine c. 1. Some think that the curtaines were tied together by strings and that one string of one curtaine was right against another in the other curtaine Genevens But this is not like for then the taches or hooks afterward appointed to be made vers 6. had beene superfluous If it be answered that the taches were set by the strings ad decorem onely for comelinesse Lippom. the text is against it vers 6. the taches were made for necessarie use to couple the curtaines together 2. Cajetane thinketh that these loops were not put to the curtaines Sed in â—pso corpore cortinae erant concisiones quinquaginta but there were fiftie holes cut in the bodie of the curtaines which were fastned together with double hooks that clapsed them on both sides together But the text sheweth that these loops rather than loope holes were made of blew silke they were not then cut out of the curtaines which were of blew silke purple and skarlet 3. Some are of opinion that the curtaines on both sides of the coupling had loopes and strings and that the rings as the Latine translator or buttons as Vatablus were in the middest and so were fastned to the loops on both sides so also Lyran. Montan. Oleaster and so they understand these words that the strings or loops should be one against another But the text favoureth not this interpretation for if there were strings or loops on both sides of the coupling of the curtaines why is it said that they shall be in the further edge of the first and likewise of the second curtaine why should the further edge of the curtaines be onely mentioned if both sides and edges had strings 4. Wherefore it is more agreeable to the text that in every coupling on the one side there were loops or strings and on the other side taches or hooks because in the description of the place where the strings should be onely the furthest edge or selvedge of the curtaine is spoken of which sheweth that in the neerest or first selvedge of every curtaine should be the hookes excepting the first curtaine which because it was not joyned to any needed not those hooks as the last curtaine in the further side had no loops or strings And concerning these words The strings shall be one right against another They are thus in the originall The taches shall receive or hold the women to her sister that is one to another Which must not be understood of the strings or loops that they should hold one another but the same phrase is before used vers 3. of the curtaines which should be joyned the woman to her sister one to another the strings then did not hold one another but they held together the curtaines Sic Iun. Piscator QUEST VIII How these first curtaines were disposed in the Tabernacle and how they hanged Vers.
table on the North Quia lux corporum coelestium venit nobis ab austro Because the light of the celestiall bodies commeth from the South Lyranus also hath the like conceit Quia motus planetarum c. because the motion of the planets which is from East to West in our hemisphere declineth from the equinoctiall toward the South and the table with the bread is set on the North because in the North part of the world is the plenty of corne and other fruits But the Apostle sheweth Hebr. 8.5 that these things served unto the paterne and shadow of heavenly things therefore they were not appointed to shadow forth these worldly and terrene things 2. Rather that allusion of Beda is to be received who saith that both these were placed without the vaile Quia in hac solummodo vita vel scripturis sanctis vel caeteris redemptionis sacramentis opus habemus c. Because only in this life wee have need of the Scripture and the Sacraments of our redemption in the next life which is signified by the most holy place we shall have use of none of these things And he further giveth this reason of the situation of them Latus meridianum antiquam Dei plebem significat quae prior lucem divinae cognitionis accepit c. The Southside signifieth the ancient people of God which first received the light of divine knowledge and therefore the candlesticke is placed on that side the North part signifieth the Church called from the Gentiles which last received the light of truth to this purpose Beda 3. But the Apostle who making mention of the candlesticke and table speaketh nothing of their situation or placing Hebr. 9.2 stayeth our curiosity that we should not seeke to draw every particular circumstance of the Tabernacle to a figurative sense QUEST XXVIII Wherein the first vaile and the second differed Vers. 36. THou shalt make an hanging for the doore of the Tabernacle of blew silke c. and fine twined linen wrought with the needle 1. Cajetane noteth foure differences betweene this vaile and the other described before vers 32. 1. That hung upon foure pillars this upon five 2. That had silver sockets this of brasse 3. That was of embroidered worke this wrought with the needle 4. That was set forth with Cherubim worke this was not 2. Iosephus thinketh that this vaile was magnitudine colore textura priori par like unto the former in largenesse colour and workmanship 3. The Latine Interpreter also in both places readeth opere plumarâ—i c. they should be of embroidered worke making no difference at all betweene the worke of the one and of the other 4. But I subscribe rather to Montanus opinion that the other vaile was wrought with Cherubs this was not but with other pictures of flowen branches and such like and in them both there was needle worke and the same manner of art and workmanship The first phrase maghaseh cosheb is referred to the skill of the workman it must bee wrought curiously artificially Oleaster Iunius The second phrase maghaseh rocem with embroidered worke or of divers colours is referred to the worke it selfe which was nothing else but cloth embroidered with divers colours which the Italians call rechamar after the Hebrew word the Spaniards brosâ—aar so is it taken Iud. 5.30 tzebaghim ricmah embroidered with colours which kinde of working because it was first found in Phrygia was called opus Phrygionicum Phrygian or embroidered worke as Montanus and Iunius translate such as they made their flags and streamers of which they hung upon the masts of the ships Ezech. 27.7 è bysso berimach of silke or fine linen so embroidered brought out of Egypt Oleaster It is not like they used needle worke about their sailes So then neither was this vaile altogether divers both in the fashion of the worke and the manner of workmanship as Cajetane not altogether the same as Iosephus But there was this difference that the one was wrought with Cherubims the other without as by this it may be conjectured that although they were both made of the same matter yet not after the same manner of curious worke because the pillars of this vaile had sockets of brasse the pillars of the other of silver and so in the rest it is like that this vaile was not altogether so costly wrought as the former QUEST XXIX Why the first vaile had no Cherubims as the other THe reasons also why the first vaile differed from the second both in manner of worke without Cherubims and in number of pillars were these 1. Because this outward vaile was open to the view and sight of the people therefore God thought it not fit it should be made with the picture of Cherubims lest it might have beene an occasion unto that weake and inconstant people of idolatry within whither the Priests only came were the pictures of the Cherubims to be seene in the curtaines and vaile because they were not so apt to be entised by the view of them as the people But the Cherubims which were made of gold and not only expressed in colours were kept in the most holy place even from the sight of the Priests also the high Priest only excepted because they had the most lively representation and image of Angels in humane shape and were so much the more dangerous Tostat. quaest 1.2 This outward vaile had five pillars whereas the other had but foure not because it was wider than the other for the Tabernacle was but of one breadth ten cubits from side to side but by reason that the outward vaile lay open to the winde and weather it had the more pillars to strengthen it Tostat. As also because they might enter in more than in one place the pillars were encreased whereas the other vaile was not often opened but once in the yeere for the high Priest to enter to make attonement for the people Siml 3. Beda also thinketh that beside these five pillars there was a great barre or beame that went from side to side in the doore of the Tabernacle But no such thing is expressed in the text QUEST XXX What vaile of the Temple it was which was rent in the passion of our blessed Saviour NOw it is also a question seeing here mention is made of two vailes one which hanged before the holy place the other before the most holy whether of these two vailes was rent in sunder in the passion of our blessed Saviour 1. Thomas thinketh that exterius velum scissum fuit it was the outward vaile of the Temple which was rent and his reason is this because the outward vaile did signifie the hiding of those mysteries which belonged unto the Church which were revealed by Christ the other signified velationem mysteriorum coelestium quae nobis revelabuntur the vailing of the celestiall mysteries which shall be revealed in the next life and these remaine vailed still But this reason grounded upon his owne
that so much gold was put into one vesture for the whole summe counting sixtie sicles to a pound amounteth but to eighteen pound weight or thereabout and seeing the text maketh mention of no other ornaments which Gedeon made but the Ephod we cannot conjecture that he made any beside that And though it were unlawfull to make an Ephod elsewhere like that which the high Priest used in the Tabernacle yet that was not onely Gedeons fault but for that also by this occasion the people fell to idolatrie and abused that Ephod in the idolatrous service of Baal Berith as it followeth in the same place Iudg. 9.33 Iun. QUEST XVI Of the fashion of the Ephod Vers. 7. THe two shoulders thereof c. 1. R. Ab. Ezra thinketh that this Ephod onely covered the back-parts of the Priest and that the breastplate or pectorall served for the other part before but if it had beene so then how could the shoulders thereof be joyned together one to another therefore the Ephod had two parts one before and another behind Cajetan 2. Beda thinketh that the Ephod was made double and so halfe of it was in sight without and halfe within and so it was joyned together But Hierom calleth it palliolum mira pulchritudinis a cloake of exceeding beautie it was not therefore onely put double upon the back-parts it was fastened in the shoulders one part to another Montan. 3. Iosephus thinketh it had sleeves so also Ribera But the contrarie is received that it was fine maâ—icis without sleeves Lippoman 4. Iosephus also thinketh that it was but a cubit long and so came but to the waste So also Ribera and Tostatus thinke that pertingebat usque ad zonam it came but downe to the girdlestead or waste Procopius extendeth it usque ad praecordia unto the parts about the heart But it rather reached à lumbis usque ad humeros from the loynes to the shoulders as Iunius and Montanus in his description usque ad umbilicum downe to the navell Cajetane for if it did not hang downe beyond the waste the broidered gard of the Ephod could not handsomely serve to close in the other garments and gird them in the waste together with the Ephod as is prescribed chap. 39.5 5. Thus then was the Ephod made it had foure laps or wings whereof two were joyned together on each shoulder and two were coupled beneath under the arme holes Tostat. quaest 2. which are called the broidered gard or girdle as Iun. Oleaster which was not made of the same stuffe onely which the Ephod was made of but out of the same peece to make a difference betweene the girdle of the Ephod and the other embroidered girdle which was put aloft upon the garments so that the nether lappets of the Ephod served as a girdle to fasten it below Iun. Oleaster 6. It was made of broidered worke not pictured either with beasts or flowers or any such but devised worke as the word signifieth such as Turkie and Arabian worke is Montan. 7. On the forepart of the Ephod was left a certaine hole or void place for the pectorall to be placed in Iosephus Contra pectus nihil contextum erat c. Against the breast there was nothing wrought that a place might be left for the pectorall or breast-plate Hierom. 8. Beside the Ephod had two golden chaines not to hold up the breast-plate or pectorall as Tostatus seemeth to thinke for these chaines are described afterward vers 22. but they served rather Vt illaquest partes superhumerales c. To fasten together the parts of the Ephod in the shoulder on both sides Cajetan Oleaster For they were fastned on both sides to the bosses of gold upon the shoulders where were set the two precious stones vers 14. which now come in the next place to be handled QUEST XVII Of the two Onyx or Sardonyx stones why they are called stones of remembrance Vers. 9. THou shalt take two Onyx stones 1. The Hebrew word is shoham which the Chalde whom Montanus followeth takes for Berill of a sea colour the Septuag for the smaragd which is of greene colour Procopius for the Saphire of skie colour but Iosephus calleth it the Sardonyx so Iunius and commonly it is called the Onyx stone rather the Sardonyx because it is so called Apocal. 21.20 which is of the colour of the naile shewing upon the flesh wherein there is a red mixed with white so the Sardonyx hath a mixt colour of red as the Sardius stone and of white as the Onyx which is of the colour of the naile Tostat. qu. 10. Oleaster Ribera 2. In these two stones were graven the names of the 12. Tribes according to their eldership in the stone on the right shoulder six of the eldest and in the other the six younger Iosephus The six elder were Ruben Simeon Iudah Dan Nepthali Gad the six younger Asher Issachar Zebulon Ephraim Manasses Benjamin for Levi was left out that Tribe being now to bee sequestred for the service of the Tabernacle and for Ioseph were written his two sonnes Ephraim and Manasses 3. These are called stones of remembrance not that the Lord need be put in remembrance but that hereby the Israelites might be assured that they were alwayes had in remembrance with God Marbach And Beda assigneth three other reasons why they are so called Vt ipse fidem Patriarcharum meminisset imitari That he should remember to imitate the faith of the Patriarks whose names he did beare that the Priest should remember the Tribes in his prayers unto God and to admonish the people in generall not to decline from the steps of their fathers Beda QUEST XVIII Of the mysticall application of the Ephod and the two precious stones NOw this first priestly garment is diversly applied 1. Iosephus by the two precious stones understandeth the Sunne and Moone 2. Philo the two Hemispheres of the world 3. Hierome by the twelve names written in the precious stones would have signified the twelve Apostles which first preached the Gospell 4. Beda The Priest is admonished hereby to follow the life and embrace the faith of the Patriarks and Prophets 5. But most fitly rather is hereby signified that Christ doth beare his Church as it were upon his shoulders even as the Eagle beareth her young ones upon her wings Deut. 32.11 Marbach Osiand Simler Rupertus also hereby understandeth the bearing of our iniquities which were laid upon Christs shoulders Prosper the government which is laid upon Christ. Procopius by the names graven in the stones their names who are written in the booke of life whom Christ carrieth as it were upon his shoulders into heaven QUEST XIX Why it was called the breast-plate of judgement Vers. 15. THou shalt make the breast-plate of judgement c. 1. The Septuagint call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Interpreter following them rationals that is the rationall or reasonable ornament so named as Tostatus thinketh of the effect
from 215. the time of Israels sojourning in Egypt there will remaine 140. But Tostatus buildeth upon uncertaine suppositions for these might as well beget at fortie or fiftie yeeres as at 25. For it is directly expressed of Hezron that he had a child at 60. yeeres after hee had married his third wife 1 Chron. 2.21 And he had Caleb by his second wife Ephoach he had another wife Azubah before 1 Chron. 2.19 he may therefore bee supposed to have begotten Caleb at 60. yeeres or thereabout and Caleb likewise his sonne at the same yeeres or more wee may allow unto them both 120. yeeres that they at 60. had those children so that Hur should not be in this account above 95 yeere old And it is not necessarie to suppose him to bee so old seeing he is in the same degree from Ezrom of the tribe of Iudah that came downe with his father into Egypt which Moses was in from Kohath of Levi that likewise descended into Egypt with his father Gen. 46.11 for Ezron begat Caleb and Caleb Hur so Kohath begat Amram and Amram Moses Hur was in the third generation or degree from Ezron and so was Moses from Kohath and the Hebrewes hold that Amram begat Moses at 77. yeeres By this comparing of these two lines it is not necessarie to make Hur much elder than Moses Therefore whether he were the same Hur or not Tostatus reason inforceth not the contrarie but that in respect of his age this Hur might bee the same before mentioned QUEST IIII. Of the age of Bezaleel 2. FUrther Tostatus according to the same computation maketh Bezaleel to be elder than Moses 91. or 92. yeers old But it is not like that the Lord would have chosen so aged a man to worke with his hands in the worke of the Tabernacle for hee as well wrought himselfe as taught and gave direction to others as is here expressed vers 4. especially seeing the Levites were at fiftie yeeres discharged from the service of the Tabernacle Then supposing his grandfather Hur to have been now 90. yeere old or thereabout his grandchild Bezaleel might be thirtie or fortie yeeres old which was a fit age both for ripenes of understanding and for agilitie and strength in working Both these supputations then of Tostatus are but weakly grounded concerning the age of Hur and Bazaleel QUEST V. Of the difference betweene the gifts of wisdome understanding and knowledge Vers. 3. I Have filled with the Spirit of God in wisedome and understanding and in knowledge 1. Some by these three doe understand the same thing and thinke that nothing else is here expressed but the same thing in divers words that God had indued them with singular skill and dexteritie to make the workes of the Tabernacle Ex. Tostat. qu. 2. But it is not like that so many words are set downe without speciall use and signification the rehearsall of the same thing in divers words without some difference would have seemed superfluous 2. Augustines opinion is hoc significativâ— dictum esse that these things are spoken in another signification that these three the spirit of wisedome understanding and knowledge must be referred to those things which are hereby signified But the text it self sheweth that this wisedome understanding and knowledge are referred to the skill of working in all manner of workes for the Tabernacle as vers 4. to finde out curious workes to worke in gold in silver and in brasse c. 3. R Salomon thus distinguisheth them he taketh wisdome for that cunning which is infused of God understanding for that skill which a man findeth out of himselfe and knowledge for that which he learneth by the instruction and teaching of another But seeing the Spirit of God was their teacher it is not like that they learned of any other And they taught others chap. 35.34 they were not taught of others 4. Tostatus thus doth interpret them By wisedome hee understandeth the habit of skill infused of God by understanding their naturall subtiltie of wit by knowledge the cunning which they had learned by instruction and experience And of the habits infused some were totally and wholly given them some were augmented and increased only And all these three are wrought by Gods Spirit though not in the same degree and manner the wisedome which is the infused skill was only wrought by God the naturall aptnes of wit was given them by God but yet by natural meanes nothing at all by their own industrie the knowledge obtained by instruction was also the gift of God but by their owne labour and diligence Contra. But this may be misliked in Tostatus interpretation that hee thinketh they had the knowledge of Arts gotten by experience for whence should they have this experience in Egypt they were only occupied in servile workes in working in clay and making of bricke therefore it is not like that these were aforehand practised in any such curious Arts Simler 5. Oleaster therefore maketh this difference betweene these three by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chocmah wisedome or cunning he understandeth the internall conceit and knowledge out of the which one proceedeth to worke prudently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tebunah discretion to applie and direct that inward apprehension and by daghath an experimentall knowledge to know saith he is sensu vel intellectu experiri to take triall by sense or understanding as Lot saith he had two daughters which knew no man that is had no expeâ—â—â—â—â—tall knowledge But what experience could these have of working in all manner of metall and wood and needle worke there being no such occasion of triall given them before 6. Thus then are these three gifts better distinguished That whereas these workmen are said to have done three things to finde out or invent curious works themselves vers 4. and to teach others chap. 35.34 and to worke also with their hands vers 5. to worke in all manner of workmanship these three gifts may be applied thus to these three faculties they had wisedome given them to conceive and apprehend how to worke themselves which is called the finding out or excogitating of worke their understanding served to shew and teach others therefore the other workmen are said only to be wise hearted vers 6. because they were taught and teached not and their knowledge guided their hand to be appliable to expresse that in their working which they conceived in their understanding These three may be reduced also to these two faculties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift power or skill and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practice Simler the skill was either in their owne apprehension or in the instruction of others their practice was in the agilitie of their hands and expedition of the worke QUEST VI. Whether all the kinds of workes are rehearsed here which were necessarie for the Tabernacle Vers. 5. ANd in the art to set stones c. 1. The Latine translater addeth to worke marmore in marble which
is not in the Hebrew but only in working of stones But we doe not reade that any marble was used in the Tabernacle Tostatus saith though no marble went to the making of the Tabernacle yet they might have skill to worke therein because it belongeth to perfect workemen to have skill to do some things which they have no need to doe quest 7. Contra. This wisdome and understanding was given them To worke in all manner of workmanship and to make all which the Lord commanded vers 6. Therefore seeing they were not commanded to do any thing with marble that belonged not to their skill 2. But Tostatus addeth further that some workes are expressed which they did not as in diversitate lignorum to worke in divers kinds of wood whereas they wrought onely in Shittim wood and some kinds of worke are omitted which they did as in curious weaving and embroydering Contra. The Latine Interpreter here doth not translate right the words are bacharosheth ghetz in the workmanship of wood or timber the text speaketh not of diversitie of wood and yet they being able to cut and carve in one kind of wood had skill to doe it in another 3. Indeed some of their workes are here omitted which the Septuagint supplieth here To worke in blew silke purple scarlet fine twined linen but none of this is found here in the originall yet chap. 35.35 mention is made of all these whence a supplie may be made here Simler 4. It is not to be imagined that all these workes went only thorow the hands of Bezaleel and Aholiab who is joyned with Bezaleel but that there were many workmen beside which were taught and instructed by them chap. 35.34 5. There were two chiefe and principall workemen Bezaleel and Aholiab that were directers to the rest and taught them to worke chap. 35 34. And of these two it seemeth that Bezaleel was the most excellent workeman whose gifts and faculties are first of all described by themselves QUEST VII Whether the wise in heart received a new gift or increase rather of the old Vers. 6. IN the hearts of those which are wise hearted have I put wisdome c. 1. The opinion of the most is that God in these increased only those gifts which they had before as their naturall parts and their skill in arts which they had learned and gave them a further degree of wisdome and knowledge in those kind of workes as he had done to Bezaleel and Aholiab Genevens Tostat. qu. 7. Osiander But it is rather to be thought that God altogether furnished them for this worke that as the Apostles were taken from among the unlearned sort to build the spirituall Church of Christ so these were altogether unfit of themselves to have enterprised this businesse if the Lord had not endued them with the Spirit of wisdome lest they might have ascribed part of the worke to themselves And further whereas they are said to be filled with the Spirit of wisdome chap. 35.31 this phrase insinuateth that this gift of skill was inspired it was not then in them before in part for then they should not have been filled with the Spirit of wisdome but received part onely 2. Oleaster maketh this difference Deum implesse duos praecipuos artifices sapientia scilicet nova c. That God had filled the two principall workemen with new wisdome and anxisse eam eis qui eam ante habuerunt c. And that hee increased the same to those which had it before But by this means the inferiour artificers should have had more helps than the other both naturall and supernaturall whereas the other had only supernaturall 3. Simlerus giveth this interpretation In the hearts of all that are wise hearted have I put wisdome to make that God bestowed two things upon them artem à me hahent in hunc finem c. they have both the skill and art from me and to this end to make c. so they were wise hearted but they were wise of Gods making But that this phrase to bee wise in heart sheweth not any speciall and extraordinarie gift of art infused unto them is evident chap. 35 25. where the women that did spinne with their hands are said to bee wise hearted 4. Therefore Iunius giveth a better interpretation calling these wise in heart industrious now two things are required to make one industrious and so wise in heart one is willingnes and the other is aptnes and agilitie to any worke as both these are touched chap. 35.21 Every one whose heart made him willing and vers 25. The women that were wise hearted spunne with their hands So God gave unto them first a willing heart and they which had any aptnes to do artificiall workes were then endued with an extraordinarie gift of wisdome to do the workes of the Tabernacle they received speciall grace to know how to worke according to the paterne given them and willingnes 〈◊〉 to exercise their gifts to Gods glorie in setting forward the worke of the Tabernacle So M. Calvine He had given them aptnes and insight Vt eorum dexteritas semen quoddam esset That their dexteritiâ— should be but a certaine seed QUEST VIII Why Moses was not made fit to do the worke of the Tabernacle NOw if it be inquired why Moses received not this gift of wisdome seeing hee might best have knowne how to frame those things having seene the fashion of them in the mount it may bee thus answered that although it had been no hard thing with God to have given Moses wisdome to do such things yet for these reasons the Lord saw it was not fit 1. Because Moses was to oversee and direct everie mans worke and to approve and allow of it being done and therefore it was not meet that he should have been a labourer with them himselfe 2. And beside Moses was to attend the publike government to speake unto the people and to judge their causes therefore he could not being letted by publike affaires have been spared for those works And as it pleased God to direct his father in law to give him counsell to appoint under-officers and governours and not to undertake the whole burthen of government himselfe so it was requisite that the finishing of this worke should be transmitted over to other and the chiefe direction and oversight only to belong to Moses Tostat. qu. 8. QUEST IX Of the garments of ministration what they were Vers. 10. ALso the garments for Ministration and the holy garments for Aaron the Priest and the garments for his sonnes c. 1. Some do understand by the garments of Ministration the holy garments for Aaron as Tostatus following therein the Latine Translater and the Septuagint who reade only the holy garments for the Ministerie of Aaron c. Whereas there are three distinct garments spoken of bigdâ—e haserad garments of Ministration and bigdee hakedesh holy garments for Aaron 2. Oleaster understandeth vestes inferiores seu communes
before and this were but one Simler But the contrary appeareth Deut. 9.20 4. Therefore these may be the causes why Moses prayeth againe 1. The Lord granted before that he would not destroy all the people at once sed 〈◊〉 ex inâ—ervallo vel per partes but whether he would doe it in continuance of time and as it wore by peecemeale hee knew not which he prayeth for here Lippom. 2. And there might be other sinnes as well as this for the which the Lord should be angry with them as Deut. 9.18 he saith he prayed and fasted because of all their sins Tostat. 3. And now he prayeth not only for the turning away or judgements but that the Lord would be againe fully reconciled unto his people and restore them to their former state and condition of favour Simler 4. And he prayeth not only for the pardoning of their temporall punishment but against everlasting death which sinne deserveth Osiander QUEST LXXVIII What booke it was out of the which Moses wisheth to be raced Vers. 32. IF thou wilt not race me out of the booke which thou hast written 1. By this booke R. Salomon understandeth the booke of the Law as Deut. 33.4 Moses commanded us a Law hee desireth if the Lord were purposed to destroy the people that his name should not be mentioned in the Law nor he taken to be the Law-giver for to what purpose should he be spoken of as a Law-giver unto that people which was not Contra. But this is not the meaning 1. Because the bookes of the Law were not yet written Moses therefore would not desire to be raced out of a booke which was not 2. Neither would Moses aske that of God which was in his owne power to doe now Moses did write the booke of the Law and he might have left out his owne name if he would 3. Againe Moses setteth against this great benefit the safety of the people the greatest losse which he could have but this had beene no such great losse unto Moses not to have his name remembred in any such written booke 4. Moses here useth a disjunctive speech Doâ— this or else race mee c. but if he meant the racing of his name out of the booke of the Law there had beene no disjunction at all for one had followed upon the other for if Israel had beene destroyed neither should Moses have written the booke of the Law which was only given unto Israel for it had beene in vaine to give Lawes unto a people that were not 5. Moses also speaketh of a booke which God had written now Moses writ the booke of the Law the ten Commandements only were written with Gods hand Tostat. quaest 41. 2. R. Abraham Francus who writeth upon Aben Ezra understandeth the racing out of this booke of the death of the body and he addeth further that there is quaedam rota coelestâ—â— a certaine celestiall wheele wherein are many starres which worke by their influence upon those iâ—â—eriour bodies and by the moving of this wheele death or life is caused so that thus he would interpret Moses speech Cause me by the motion of this wheele to dye But seeing the motion of this wheele which he imagineth is the naturall cause as he supposeth of life and death Moses could not dye naturally before his time came and if now he should have died it had beene not a naturall death but supernaturally caused by God therefore not by the motion of any such wheele Tostat. ibid. 3. Hierom also differeth not much from this former opinion in substance understanding Moses desire of death in this life he wisheth Perire in praesentiam non in perpetnum To perish for the present not for ever But whereas the Lord afterward answereth Moses Whosoever hath sinned will I put out of my booke vers 33. it followeth that they which sinne not that is without repentance are not put out of that booke but all as well the righteous as unrighteous the just and the sinners are subject to this temporall death therefore Moses speaketh not of that 4. Hierom hath beside another opinion for upon that place Psalm 69.28 Let them bee put out of the booke of life neither let them bee written with the righteous he inferreth that God hath two bookes viventium justorum of the living and of the righteous that was the booke of the living In quo ante adventum Dei Prophetae Patriarchae scripti sunt Wherein the Prophets and Patriarkes were written before the comming of God in the flesh the other wherein the faithfull are written whereof our blessed Saviour speaketh Rejoyce because your names are written in the booke of life and of the first Moses saith he speaketh in this place So some doe understand this booke in the same sense with Hierom of the booke of Gods Covenant which hee made with Israel out of the which the Gentiles were excluded of which mention is made Ezech. 13.9 where the Lord saith that the false Prophets shall not be written in the writing of the house of Israel So Moses desireth here not to be counted of the family of Israel wherein all the Prophets and Patriarkes were written But if Israel had now perished the booke of Gods Covenant with Israel likewise should have beene no more remembred therefore it had beene superfluous for Moses to desire to be raced out of that booke And againe the booke of the living mentioned in the Psalme is the same with the booke of life spoken of Apocal. 3.5 I will not put his name out of the booke of life In which booke of life not only the Prophets and Patriarkes before Christ but all the faithfull before and since are written 5. Cajetane understandeth it De libro principatuâ— in hoc mundo Of the booke of principality and preeminence in the world for it is decreed with God as in a booke Quod isto vel illi principentur in hac vita That such or such shall beare rule in this life And so Moses desireth to lose his principality and government which the Lord promised him that hee would make of him a great nation c. But whereas they which sinned only are taken out of this booke of life and yet many wicked and evill men are governours in the world it cannot be meant of any such booke or decree of principalitie or government 6. Oleaster by this booke thinketh to be understood the booke of the acts and doings of the righteous which is mentioned Iosh. 10.13 and 2 Sam. 1.18 But there are many righteous men whose names and acts were not written in that booke which is now thought also to be lost therefore it had beene no great matter for Moses to wish to be put out of that booke 7. Burgensis maketh foure bookes of God 1. One is the booke of life wherein only are written the names of the Elect that are ordained unto life as when souldiers are written in the muster booke which are pressed
these two reasons may be given because such commonly as are used in that service are lewd persons themselves and so odious and men that are evill bent would not have any punishment inflicted upon sinne and therefore they hate the very minister of justice But seeing that God useth as well good Angels as evill in the execution of his judgments and the place and calling of a Judge is honourable that giveth sentence upon the wicked and seeing it is as pleasing to God to punish a wicked person as to set free the righteous it cannot be an odious thing in it selfe to be a minister of justice Simler 7. Doct. The number of the elect certaine with God Vers. 32. TAke me out of the booke God then hath as it were a booke written wherein all the names of the elect are contained whence it may be concluded and inferred that the number of the elect is certaine with God and none of them can possibly perish Piscator as the Apostle saith The foundation of God is sure and hath this seale the Lord knoweth who are hiâ— 2 Tim. 2.19 5. Places of Confutation 1. Controv. That it is not lawfull to make images to represent God by Vers. 5. TOmorrow shall be the holy day of Iehovah It is evident then that neither Aaron nor yet Israel did thinke this Idoll to be their God but they thought this tended to Gods honour and they used this only as a visible representation of God the Romanists therefore use but a slender shift when they alleage that they are unlike the former Idolaters Quod statâ—â— simulachra neque vocent neque existâ—ment deos Because they doe neither call nor thinke their images to be gods for no more did the Gentiles thinke that the very idols which they worshipped were their gods they called them all by a figurative speech because they were made to represent their gods likewise those are but vaine pretences which are commonly used by the popish Idolaters Nolumâ—s à Deo recedere ipsum quaerimus c. his adjumentis imbecillitas nostra sublevatur c. Wee purpose not to depart from Gods service wee seeke and serve him but by these meanes our infirmity is helped c. for all this here the Israelites pretended Gallas See more hereof quest 18. before and Synops. centur 2. error 44. 2. Controv. The Papists proved to be Idolaters like unto the Israelites Vers. 6. ANd offered burnt offerings c. Though the idolatrouâ— Israelites intended here the service of God yet in as much as they set up an Altar before the golden calfe danced before it and praised it they were very formall Idolaters and idoll Worshippers The Romanists therefore are not here wrongfully charged to worship idols seeing they set them up in their Church before Altars decke them with flowers adorne them with apparell and jewels burne candles before them and incense kneele unto them and knocke their breasts yea they set their similitude of beasts before their images as a dog they dedicate to Rachus an hog to Antonie a Dragon to S. George an Hart to Hubert Gallas 3. Controv. Against the Iewes that boast they came not of Idolaters THe Jewes likewise are here refuted who make their boast Quod ex iis qui idololatria dediti fuerunt non descenderunt That they are not descended of them which were given to idolatry whom Cyril thus confuteth Patres eorum in deserto vitulum conflatilem adoraveruâ— Their fathers in the desert worshipped the golden Calfe and in the time of the Judges they went after strange gods and under the Kings Judea as well as Israel played the harlot Ierem. 3.8 and committed spirituall fornication 4. Controv. That the Pope may erre Vers. 5. WHen Aaron saw that he made an Altar before it By this that Aaron was seduced and not only made a calfe for the idolatrous people but erected an Altar and proclaimed an holy day we see that even holy men of excellent gifts and high calling erroribus peccatis gravissimis obnoxios are subject to errours and grievous sinnes Piscator Which sheweth the shamelesse pride of them which being neither in calling nor gifts like Aaron yet say they cannot erre B. Babing The Pope is farre inferiour to Aaron who erred at the least he would not challenge to be superiour to Peter who erred in denying his master and after was received when he was reproved openly by S. Paul Galath 2. See more of this Synops Pap. Centur. 1. error 47. 5. Controv. Against the invocation of Saints Vers. 13. REmember Abraham and Isaack c. The Romanists doe urge this place to prove the invocation of Saints who they say being in heaven doe pray for us here in earth But herein they contradict themselves holding that the Fathers under the old Testament were in that dungeon of darknesse which they call Limbus Patrum and so were ignorant of such things as were done in the world but it is evident in this place that Moses doth not make these Fathers Mediators or intercessors for Israel but only presseth and urgeth the covenant which the Lord confirmed by oath unto them 6. Controv. Against merits LYranus further upon this place noteth Allegat merita Patrum Moses alleageth the merit of the Fathers But Moses insisteth only upon the promise which the Lord made to Abraham which was fouâ—ded upon the Mesiah therefore Non propter patrum merita sed respectus promissi Messia petit he maketh request not for the merits or worthinesse of the Fathers but in respect of the Messias who was promised Simler For neither was Abraham himselfe justified by his workes of merits but by faith as Saint Paul sheweth Rom. 4.3 7. Controv. Against the Lutherans that tolerate images in their Churches Vers. 20. ANd he tooke the calfe Moses did not only restraine the people from worshipping this abominable idoll but he defaceth it and taketh it out of the way which practice and example of Moses sheweth their errour who although they condemne the adoration of images yet thinke they may be tolerated in their Churches But Moses could not indure the sight of this Idoll So the Apostle saith Babes keepe yourselves from Idols Ioh. 5.21 They must not only beware of worshipping them but take heed of the offence that may come by the sight of them Gallas 8. Controv. Against the Popes insolencie that indureth not to be reproved Vers. 21. ANd Moses said unto Aaron c. Though Aaron were appointed of God to be the high Priest yea he was Moses elder brother yet Moses doth noâ— forbeare him but doth openly reprove him therefore the insolency of the Bishop of Rome is intolerable who holdeth scorne to bee reproved unto whom his clawbackes ascribe so much Vt simille 〈◊〉 ducat ad â—reâ—m nâ—mâ— ei dicat cur facis sic c. That although he should lead a thousand soules to hell none should say unto him why dost thou so Simler Paul rebuked Peter openly who by
as a reason of his presence which the Lord had alleaged before as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the
an habitation of sucan to dwell as the Lord himselfe saith chap. 25.8 They shall make me a Sanctuarie to dwell in The boords were not this Tabernacle for it is said vers 15. Thou shalt make boords for the Tabernacle and the curtaines of goates haire was a covering for the Tabernacle vers 17. The curtaines then first described are properly called the Tabernacle miscaâ— the other curtaines were called â—he Iteâ—tâ—rium a Tent Vatablus QUEST II. Why the Lord appointed a Tabernacle to be erected and that in the wildernesse THou shalt make a Tabernacle 1. It was requisite that a speciall place for Gods worship should bee made for more reverence sake as we see that Kings and Princes pulchriores habitationes possident have more costly and beautifull houses that they might be had in greater admiration So that although in respect of God himselfe who filleth heaven and earth there was no necessitie of any place yet in regard of men it was necessarie in those two respects that having a peculiar place ordained for the worship of God Cum majori reverentia accederent They should approach with greater reverence Et per dispositionem talis Tabernaculi significarentur c. And that by the disposing of such a Tabernacle those things might bee signified which belonged unto Christ. Thomas 2. It pleased God that this Tabernacle should be first erected in the wildernesse before they came into Canaan 1. Not so much because Moses that great Prophet who was to end his dayes before they should come into the promised land was the meetest instrument to set forward that worke For God who endued Moses with those gifts could also have raised as great Prophets as Moses 2. But one reason was that his people being to sojourne in the desert 40. yeares might be kept from idlenesse and be exercised in the rites and ceremonies of the worship of God lest if no forme of worship had beene prescribed unto them they might have swarved and declined unto superstitious usages 3. Another reason was that they might be afore instructed in the manner of the true worship lest they should have fallen presently to the Idolatry of the Canaanites after they had obtained their land if they had not beene setled before and well grounded in the right worship Tostatus qu. 2. QUEST III. Why the Lord would not yet have a Temple yet built 3. YEt the Lord would not injoyne his people now to make him a Temple in some certaine place because they were now continually to remove their tents and dwelling all the time of their sojourning in the wildernesse And it was a long time after they had possession of the land before the Lord would have a Temple built because till such time as the people had a King to be able to defend them and they had peace and quietnesse from their enemies a Temple could not conveniently be built therefore neither in the time of the Judges was this worke taken in hand because none of them was of sufficient power and ability to doe it the government still shifting and changing from one to another neither under Saul and David was it a fit time to begin that worke because they had much trouble and businesse with their enemies God therefore reserved that worke for the peaceable reigne of Salomon Tostat. qu. 3. 4. And this further may be alleaged as a reason why first the Lord would have a Tabernacle built and afterward a Temple Quod Tabernaculum prasentis adificiâ—m Ecclesia designat Because the Tabernacle doth designe and shew the state of the Church now present sojourning in this world and continually exercised but Salomons Temple was a figure of the Church of God in heaven where there shall be peace and tranquillitie as in the building of Salomons Temple the noise of a hammer was not heard Beda QUEST IV. Of what stuffe these curtaines were made Vers. 1. TEn curtaines of fine twined linen c. 1. To omit here both Augustines note of some corrupt Interpreters that in stead of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine aâ—laa curtaines did reade 〈◊〉 courts as though there should be ten courts in the Tabernacle and to let passe also Rupertus notation of the word cortina curtaine which hee taketh to be derived of corium leather because at the first curtaines were made of leather 2. These curtaines were not made of divers-peeces of cloth of contrarie colours sewed together but the matter and stuffe was fine twisted silke and linen Simler The word shes silke or linen may bee derived of shasah which signifieth to take the sixth part because it is like it was twined in six threeds together Oleast Like unto a fine cord or line Iun. 3. Osiander thinketh that these colours were so mingled together as yet one among the rest most appeared and therefore some of them are called coverings of blew silke some coverings of skarlet Numb 4.7 8. But those there described were not these great curtaines but other smaller coverings that served to cover the things which were carried It seemeth that these coverings were indifferently tempered of all these colours QUEST V. Of the manner of worke used in these curtaines IN them thou shalt make Cherubims of broidered worke 1. Some thinke that these curtaines were not onely pictured with Cherubims Angels but withall flowers and such like Cajetan Iosephus thinketh that there were no pictures of men or beasts at all but onely of trees or flowers but this is contrarie to the text which maketh speciall mention of Cherubims Calvin Simler 2. Arias Montanus imagineth that they were the full and perfect pictures of Cherubs like unto young men with wings and he also conjectureth with what colours they were set forth their flesh with white and red their wings with blew But it is neither like that they were pictured in their full proportion for then there should have beene a great part of the curtaines left bare and naked without any pictures unlesse we imagine some other filling worke but they were such Cherubs as were described before upon the Mercie seate neither were they pictured naked which was against that law Exod. 20.26 which provideth that the nakednesse of none should be discovered As for the colour of their face and wings it was like to be such as best served to resemble them 3. Concerning the manner of worke it was not painted and so set forth with colours because then they should not have needed to have brought stuffe of divers colours to make the curtaines of Tostat. qu 6. Cajetane thinketh that they were not made suendo sed texendâ— by sowing but weaving So the Septuag Vatab. Some thinke it was altogether needle worke as the Latine Interpreter Tostatus Pagnius But the word signifieth artificiall or curious worke or worke devised Oleaster There was both woven worke in it as may be gathered chap 28.32 and needle worke also because it was like on both sides as appeareth in that the vailes