of the altars which the Patriarkes had made to aske counsell of God seeing God was every where present to the prayers of the faithfull 7. Neither are we to imagine that she used any such superstitious way as to lay aguâ—â— castus lawrell or any such thing under her head to have a dreame or a vision as she had seene her friends to doe in her owne countrey sic author histor scolastic in Gen. c. 66. for she was farre from such superstitious toies ex Perer. 8. Nor yet did she consult with God by Abraham then living as Aben Ezra Iun. for this oracle was given her by Gods owne mouth rather than mans Calvin 9. But she went to some secret place to pray and received some revelation from God Muscul Calvin Mercer Perer. QUEST XXXII How many waies they used to consult with God in Israel FOure waies they used to aske counsell of God in Israel 1. Beside the casting of lots which was but seldome used as by Iosua in Achans cause Iosua 7. and by Samuel at the election of Saul 1 Sam. 10. and by Saul to finde out the transgression of his vow by Ionathan 1 Sam. 14. there were three waies beside to aske counsell of God which are mentioned together 1. Sam. 28.6 by dreames urim and prophets 2. The second way was by dreames and visions as the Lord spake to the elder Patriarkes but this way God seldome revealed his will by after he sent them prophets and for these visions they used to prepare themselves by fasting and prayer Dan. 10.3 3. They used in hard and difficult matters to seeke unto the prophets as Saul went to Samuel 1. King 9. Ieroboam sent his wife to Ahiah the Prophet 1 King 14. These Prophets had such matters revealed unto them three waies 1. The Lord instructed them aforehand as he did Samuel before Saul came at him 2. Sometime at the same instant when they were consulted with as the Angel of God spake to Eliah 2. King 1.15 3. Sometime the Prophet presently gave no answer but waited upon God by prayer as Dan. 9. or stirred himselfe up extraordinarily that the spirit might come upon them as Elisha did 2. King 3.15 4. They also consulted with God by the priest who asked counsell of God for them by his Vrim as Abiathar applyed the Ephod for David 1. Sam. 23.9 30.7 Now the Priest received answer by the Ephod not as the Hebrewes fable by finding written in the foulds and pleats of the Vrim the sentence or answer of God nor as Iosephus supposeth by the extraordinary shining of the stones in the Vrim which miraculous kind of answering he confesseth to have ceased two hundred yeares before his time 3. antiquit Iudaic. for how could the shining of the stones be a signe in such variety of matters which were demanded of the priests and more than two hundred yeares before Iosephs time who lived vnder Domitian were such gifts of prophecying ceased as under Iudas Maccabeus 1 Maccab. 4.46 yea long before that the Church complained We see not our signes there is not one prophet more Psal. 74.9 And further the Scripture would not have beene silent in setting downe such a miraculous gift Therefore God did otherwise reveale unto the priest and inspire him with the knowledge of his will by the illumination of his minde for so Vrim signifieth illumination Perer. QUEST XXXIII How the elder is said to serve the younger Vers. 23. TWo manner of people shall be divided out of thy bowels c. the greater shall serve the lesse 1. The Hebrewes apply this text against the Empire of the Romans whose Emperors they say came of the Idumeans as Iulius Caesar the rest that succeeded him who though they held the Iewes in subjection in the end should be destroyed sic David Kimhi Rabbi Salomon ex citat Perer. 2. But the right literall meaning is of the Idumeans and Israelites the posterity of Esau and Iacob for so we read that the Idumeans were subdued unto Israel by King David 2. Sam. 8.14 and so continued to the reigne of Iotham Mercer 3. Neither were the Israelites onely superiour in temporall dominion but also in spiritual blessings for they were the visible Church of God Edom was cut off Calvin 4. Spiritually these two people doe signifie the carnall Iewes subdued unto the Christians being yet themselves the elder people August lib. 16. de civitat c. 25. Againe by the striving of Esau and Iacob in their mothers wombe is signified the continuall fight in the wombe of the Church betweene the true and carnall professors which are said to be the greater because they are more in number but as the greater here did serve the lesse so the wicked while they persecute the righteous quibus nocere volunt prâ—sunt plurimum stirâ—â—â—tem ipsi maxime nocent they profit those whom they goe about to hurt hurting themselves most Augustin serm de tempor 78. Beside Origen draweth from hence this mysticall sense understanding these two people to be within vs and this strife and combat to be betweene the flesh and the spirit vertue and vice hom 12. in Genes QUEST XXXIV How Iacob was sanctified in his mothers wombe FUrther whereas Iacob strove with Esau in his mothers wombe which was an extraordinary motion and worke of Gods spirit here ariseth a question whether Iacob were sanctified in his mothers wombe which doubt not resolved but onely expounded by Pererius may thus briefly receive satisfaction 1. that first if santification be taken for an actuall and inherent holinesse so neither Iacob nor any other were sanctified but onely Christ in which sense the Angel saith to Marie That holy thing which shall be borne of thee shall be called the sonne of God Luke 1.35 2. There is also a certaine holinesse ascribed to all the children of the faithfull because they are within the covenant 1. Cor. 7. vers 4. whereby they are distinguishâ—d from the seed of unbeleevers Iacob was sanctified otherwise than thus 3. There is a particular sanctification that is a setting apart or preparing of a thing to some speciall use as Paul was separated from his mothers wombe in the purpose of God to preach the Gospell Galath 1.15 Thus also was Iacob sanctified and separated to be the father of the people of God 4. A thing also is said to be sanctified when any extraordinary worke or motion is wrought upon it by the spirit of God as Iohn Baptist was sanctified in his mothers wombe when as at the voice of Maries Salutation the Babe sprung in his mothers belly Luk. 1.44 and thus Iacob also was sanctified and stirred by the spirit to wrestle with his brother not that he had any sense or understanding in fighting against the carnall generation but he was used as an instrument by the spirit to prefigure that state and condition of the people of God which should be resisted and wrestled against by the world QUEST XXXV Esau why so
specially attend the service of God so the people of Israel should all be as Priests in respect of other nations addicted to the worship of the true God Tostat. So that all other kingdomes were but profane in respect of them 3. Hereby also is signified their principality above other nations as Priests were reverenced and honoured of all and the speciall care which God had of them as they themselves had seene in Egypt how the Priests were reverenced of all and maintained out of the common Treasury Cajetan 4. The Chalde readeth yee shall be Kings and Priests that is they should under the regiment and kingdome of God be as Kings Quia nullum optabilius felicius regnum quam nos Deo subjicere Because there is no more happy kingdome than to subject our selves unto God Calv. for God was their King as the Lord saith to Samuel They have not cast thee off but cast me off that I should not reigne over them Cajet 5. They are also said to be a kingdome of Priests because Christ was to bee borne of that nation both King and Priest Ferus which his spirituall kingdome and priesthood by faith is communicated to his members whom he hath made Kings in subduing sinne and Satan and Priests in offering spirituall sacrifices unto God as S. Peter expoundeth and applieth this place 1. Pet. 2. Cajetan Lippoman 6. Oleaster bringeth foure interpretations of these words 1. That they should be a kingdome governed by Priests for the Lord was angry that the people had cast off the government of Samuel But it was never the Lords meaning that Levi should have the civill government of his people though some of Levi were extraordinarily raised up as Moses Samuel to judge his people because the scepter was promised to Iudah Gen. 49.10 2. The word cohanim may be translated Princes as well as Priests and then the meaning is they should all bee as Princes that is subject to none but unto God But it is not like that two words of like signification should be put together as Kingdome and Princes therefore the other sense of Priests is here more fit 3. They should be a kingdome of Priests that is all of them addicted and devoted to the service of God as if they were all Priests 4. Or they should be an holy people in respect of other nations and in comparison of them as Priests These two last senses are most fit and agreeable to the rest before alleaged QUEST X. By what reasons the Lord perswadeth the people and why Vers. 8. ANd the people answered 1. Thus by these perswasions before propounded the Lord thought good to winne the obedience and hearts of the people for seeing the Lord was to impose upon them a law lex est quoddam onus and the law is a certaine burthen for where a law is set the will of man is limited which man naturally desireth to be left free and therefore it was requisite that the people should be thus prepared to obedience Tostat. quaest 2. 2. The Lord perswadeth them partly with the commemoration of benefits past their deliverance out of Egypt and their protection in the wildernesse which is set forth by an elegant similitude taken from the Eagle which supporteth her young ones with her wings partly with the promise of future blessings that they should be a peculiar people to himselfe Simler 3. Then whereas men naturally partim fastu altitudine turgent partim securitate torpent partly doe swell with pride and haughtinesse partly grow slothfull by security Calvin These perswasions as soveraigne medicines doe meet with both these inconveniences the remembrance of Gods benefits doth serve to abate their pride that they should not ascribe their deliverance to themselves the promise of further blessings would provoke them not to bee idle 4. If the remembrance of these temporall benefits was so effectuall toward them how much more ought wee to remember Quod nos abundantiore gratia liberatos à peccatis nostris portavit Deus homo factus c. That God made man hath deliverd us by more abundant grace from our sinnes and carried us unto mount Sion to the celestiall Ierusalem c. Rupertus QUEST XI Whether the people unfainedly here promise obedience Vers. 8. ALl that the Lord hath commanded will wee doe 1. It seemeth that at this present the people had a good desire and full intent to keepe all the commandements of God for otherwise the Lord would not have commended them thus saying Deut. 5.28 I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them to feare me and keepe my commandements alway The Lord would not both for the present have approved their saying and wished a continuance of their disposition if it had not proceeded from a good affection Tostat. quaest 3. Nec eos quicquam simulasse credibile est It is not credible or like that they dissembled at this time Calvin 2. But although this their readinesse to obey were not without the motion of the spirit of God in plaerisque tamen temporariam fuisse promptitudinem c. yet that it was but a temporary promptitude a willingnesse for a time in the most of them their doings which followed declare Simler So their first fault here committed is their frailty and inconstancy Propensus est populus sed fragilis inconstans The people seeme to bee ready yet fraile and inconstant Pellican Caro solet multa promittere nihil praestarâ— The flesh useth to promise much and performe nothing Ferus So that herein appeareth their temerity and rashnesse that promise great things as Peter did Sic facâ—unt qui propriâ—s confidunt viribus As all they doe which trust in their owne strength Lippoman 3. And seeing the people doe of themselves vow obedience to the law they afterward are most justly punished for the transgression of the law quasi vâ—ti rei as breakers of their vow and promise made unto God Gloss. ordinar QUEST XII How the Lord is said to come in the thicke cloud when and in what thicke cloud it was Vers. 9. LOe I come unto thee in a thicke cloud 1. Before the Lord came and appeared in the cloud but not to this end to speake to Moses in the hearing of the people and to give them a law for before the people had promised their obedience the Lord would thrust upon them a law against their willes Tostat. 2. Some thinke that presently the Lord came to Moses in a thicke cloud Intelligendâ—â— absque omni haesitatione est It must be understood without any deferring Cajetan But the cloud came not presently for the Lord thus spake to Moses upon the first or second day the cloud came not before the third day vers 16. Tostat. And when the cloud appeared the Lord talked with Moses out of the cloud but that
dicuntur datus aptantur ad offerendum Their hands are said to be filled while they are made fit to offer Quamdin profanae sunt vacuae censentur c. As long as they are prophane they are counted emptie because no gift is acceptable to God nisi jure sacerdotii but in the right of the Priesthood QUEST XLIV Of the fashion and use of the linen breeches Vers. 42. THou shalt also make linen breeches c. 1. Iosephus describeth the fashion of them that they were made of twisted silke or rather linen and first the Priest put thorow his legs and so drew them up to cover his secret parts and tied them about his middle 2. They reached downe from the middle or loynes to the knees they could not be so woven together but were first woven and afterward sewed together with the needle Hierom. 3. The word is micnesaim which is derived of 〈◊〉 which signifieth to tie or gather together as Iosephus interpreteth it Constrictorium a gathering garment or trussing up because thereby the secret parts were trussed together or as Rab. Salomon because the two slops or breeches were tied and knit together about the middle 4. These linen breeches though they are last spoken of were first put on as well of the high Priest as of the inferiour Priests Cajetan 5. These are not mentioned afterward where Moses caused Aaron to put on his Priestly apparell chap. 29.5 and Levit. 8.8 the reason is Quod ad genitalia nostra lex non mittit manum sed ipsi secretiora nostra tegere debemus because the law reacheth not unto our secret parts but we of our selves should cover our privie members Hierom. Because modestie it selfe the garment being once prescribed would put them in minde to weare it it is therefore in those places omitted 6. The use of this garment was for comelinesse to hide their secrets lest while they went about their service in the Tabernacle if they should chance to fall they might discover that which was to be hid Hierom. And beside Tostatus giveth this reason that by the trussing up of those members the inordinate motion thereof might thereby be better stayed qu. 21. And Hierom further addeth why these uncomely parts should not be discovered that it should not appeare to the eye Quomodo de foedissimis initiis tanta hominum nascatur pulchritudo How from such homely beginnings such great beautie in men and other things is brought forth QUEST XLV How this precept and charge concerning the linen breeches agreeth with that law Exod. 23.26 BUt it will seeme superfluous that this kinde of garment should be prescribed seeing before Exod. 20.26 it was provided that they should not goe up by steps unto the Altar lest their nakednesse might be discovered 1. To this question it cannot bee answered that the former law was abrogated by this seeing it was made not many dayes before it may be not above nine or ten or at the most fortie for the first precept was given at that instant when the Morall law was proclaimed and other judiciall lawes prescribed chap. 21.22 23. Then Moses came downe and went up againe and stayed in the mount six dayes and the seventh God called him up and there he stayed fortie dayes in wich time he received all these orders concerning the making of the Tabernacle and of the Priests apparell the former law being not yet put in practice it is not like it was repealed for God is not as men who many times make lawes and afterward seeing the inconvenience doe reverse them And further it is evident that both these lawes stood still in force and were put in practice in the old Testament 2. Wherefore the better answer is this that the nakednesse of a man is taken two wayes either for the secret parts themselves or for the parts next adjoyning so then although the privie parts being thus covered could not be seene in the casting abroad of their garments yet the neare parts thereunto as their knees and part of their thighes being left bare might be seene Therefore that there might be a greater care of comelinesse and decencie a double bar is laid and two cautelous provisions made that neither the one part or the other should be discovered To this purpose Tostat. qu. 20. QUEST XLVI Of the mysticall application of the inferiour Priests garments FOr the mysticall application of these foure Priestly garments the linen coat the girdle bonnet and linen breeches 1. Hierom by the coat made of linen which groweth out of the ground understandeth the earth by the girdle the Ocean sea quo terra constringitur by the which the earth is as it were girded about and by the bonnet aloft Gods providence that watcheth over all But this seemeth to be somewhat curious 2. Rupertus applieth them unto Christ the linen breeches hee would have to signifie the holy incarnation of Christ qua praeornata est natura nostra ignobilis by the which our unable and base nature is adorned and the uncomelinesse of our nature even originall sin covered and healed But as the high Priest with his ornaments was a type and figure of Christ so the inferiour Priests with their attire doe better resemble other sorts of Christians 3. Therefore thus may the ornaments of the high Priest be applied unto Christ The long white garment signifieth his innocencie the miter with the crowne his Kingdome and power the girdle his justice as Esai 11.5 Iustice shall be the girdle of his loines Marbach As in our blessed Saviour there are three heavenly functions and offices his Propheticall to teach us what evill is in our selves and what good we receive from God his Priestly to reconcile us to God in delivering us from the evill which we have deserved and from our sins and in communicating unto us righteousnesse and other graces from God his Kingly that our deliverance from evill and our possession of heaven and heavenly things may be confirmed unto us by his Kingly power for ever So these three offices were shadowed forth in Aarons glorious apparell his robe with the bels setteth forth Christs Propheticall office the golden plate wherein was written Holinesse to Iehovah his Priesthood and the miter which was put aloft as a crowne his kingly power Iun. in Analys And herein Aaron also was a lively type of Christ that as three duties were to bee performed by the high Priest to teach the people by puritie of doctrine with integritie of life signified by Vrim and Thummim and to take care of the Church continually which is meant by bearing the names of the tribes graven in precious stones in his breast and by his sacrifices and prayer to be Mediatour for them unto God So all these but shadowed forth in Aaron are truly performed by Christ who is our Prophet most holy and perfect to teach us his Fathers will as our King hee protecteth and keepeth us and taketh care for us and as our Priest hee did once
it convenient in regard of the forme and fashion it was made plaine above whereas the brazen Altar was made hollow above the grate or hearth being about the middest thereof where the fire was made and the sacrifice burned Tostat. qu. 7 8. 3. Beside two other things concerning this Altar are though not directly yet by necessarie consequence inhibited First that they should make no other Altar of incense in any other place and therefore they sinned which offered incense in the high places Secondly none but Aaron and the Priests were to burne incense therefore Core Dathan and their company displeased God for offering incense being not thereunto called and Vzzia King of Judah was stricken with leprosie for usurping the Priests office in burning of incense 2 Chron. 26. Lippom. QUEST XI Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place Vers. 10. AAron shall make reconciliation upon the hornes of it once a yeare with the bloud c. 1. Augustine whose opinion is briefly touched before quest 6. thinketh Sacerdotem quotidie intrare solere sine sanguine that the Priest used to enter into the most holy place everie day without bloud to lay incense upon the Altar but onely once a yeare with bloud 2. But it shall now bee made manifest that hee entred onely once in the yeare at all 1. None but the high Priest were admitted to enter into the most holy place for none were suffered to be in the Tabernacle when he entred in Levit. 16.17 And so the Apostle saith that the high Priest entred alone into the most holy place Heb. 9.7 but it was lawfull for the inferiour Priests to burne incense as is shewed before in Zacharie Iohn Baptists father who was not the high Priest so it would follow that they also might go into the most holy place to burne incense 2. It was not lawfull for the high Priest to goe at all times into the holy place within the veile Levit. 16.2 but if hee went in everie day twice then there should no time be exempted 3. The high Priest was not to enter into the most holy place without a young bullocke for a sinne offering and a ram for a burnt offering Levit. 16.3 but these were not offered everie day the daily sacrifice morning and evening was only of two lambs therefore everie day the high Priest went not into the most holy place 4. Further when the high Priest went within the veile he put not on his glorious apparell but only the common linnen garments of other Priests Levit. 16.4 but in his daily ministerie and service when hee went into the Tabernacle he put on his priestly robe whereon hung the bels that his sound might be heard going in and out chap. 28.35 5. The Apostle also saith directly that the high Priest went into the second Tabernacle alone once everie yeare Heb. 9.7 Likewise vers 25. he saith he entred everie yeare into the most holy place he saith not everie day or everie moneth and this was upon the tenth day of the seventh moneth Levit. 16.29 And herein consent Beda Lippoman Vatab. Iun. Oleaster Osiander Lyran with many other that the high Priest entred into the most holy place but once everie yeare QUEST XII How Aaron made reconciliation upon the hornes of the altar Vers. 10. ANd Aaron shall make reconciliation c. 1. Hee meaneth not Aaron only in respect of his person but of his place and office Aaron for the time present and his successours afterward Tostat. 2. Whereas the Latine Translator readeth deprecabitur super cornua alteris hee shall pray upon the hornes of the Altar Lyranus thinketh that the Priest did extend and spread himselfe upon the hornes of the altar and so prayed But this had beene an unseemly gesture as Tostatus noteth and it would have shewed presumption rather than humilitie to have come so neere that holy Altar And beside this could not have beene conveniently done the incense burning upon the coales upon the Altar This errour then ariseth upon the false translation of the word vechipher which signifieth expiabit and he shall make reconciliation or expiation upon the hornes of the Altar which was by putting of the bloud of the sinne offering upon the hornes of the Altar as is declared Levit. 16.18 3. And the reason why he made reconciliation upon the hornes of the Altar is there also shewed to hallow it from the uncleannesse of the children of Israel quia ex irreverentia filiorum Israel peccantiam in circuitu Sanctuarii videbatur esse pollutum Sanctuarium because by the irreverent behaviour of the children of Israel sinning round about the Sanctuarie the Sanctuarie it selfe seemed to be defiled Tostat. qu. 8. QUEST XIII The spirituall sense of the Altar of incense COncerning the mysticall application of this golden Altar with the rites thereof I will omit the curious observations of Beda who by the Altar of incense understandeth those which are perfit and give themselves unto contemplation in offering continuall prayers unto God by the gold charitie by the squarenesse of it patience and constancie by the foure hornes thereof the foure morall vertues So also Ribera following Beda But it is more fitly applyed thus 1. The Altar of incense signifieth Christ by whom we doe offer up the incense of our prayers Apoc. 8.2 This Altar was within of wood without of gold to signifie both the humanitie and divinitie of Christ. 2. The incense betokeneth the prayers of the Saints Psal. 141.2 Let my prayer c. be as incense 3. The squarenesse of this Altar signifieth the firmnesse of it the crowne the regall dignitie of Christ the hornes his power which sheweth it selfe in all the world 4. As no incense must be offered but upon this Altar so no prayers are accepted which are not offered in Christ proceed of faith and therefore the Prophets reproved the Israelites for offering of their incense without faith in God He which remembred incense after a carnall manner was as if hee blessed an idoll Isai. 66.3 Simler 5. The incense must bee burned when the lamps were lighted so our prayers are then accepted cum fidei lumen pracediâ— when the light of faith goeth before 6. Everie day morning and evening the incense must be offered to shew that we must pray continually Pelarg. 7. No other incense must be offered but the holy perfume appointed by God and our prayers must bee directed according to Gods will as we have a rule prescribed in the Lords prayer 8. The hornes of this Altar must be laid on with bloud so our prayers are availeable against sinne and Satan si Christi sanguine tincta fuerint if they be dipped and died in Christs bloud Marbach Borrh. QUEST XIV How this Altar of incense differed from Salomons BUt before I proceed to the questions remaining to be handled in this Chapter somewhat would be briefly touched concerning the difference betweene
that is none that is not of Aarons family 3. Tostatus giveth this solution That Kings are not here excluded because Kings when they were anointed did not use this ointment ad delectationem for delight which is here only forbidden sed ad cultum Dei but for the service and worship of God because as the Lord appointed Priests for his service so he ordained Kings in his stead to rule and governe his people Tostat. quaest 13. But it was not lawfull for any of the people to use this oile upon any occasion at all whether for delight or otherwise to consecrate any thing privatly nor upon any person not here excepted which are the Priests only for the words are generall 4. Wherefore the best answer is this God forbiddeth any other to be anointed with this ointment saving the Priests nisi scilicet aliter jusserit unlesse he otherwise command the Lord reserveth unto himselfe a liberty above his Law Simler As yet there were no Kings in Israel and therefore no mention is made of their anointing So that this ointment was afterward used to anoint both Kings and Priests sed non sine novo Dei mandato but not without a new commandement from God Pelarg. QUEST XXXVI What it is to be cut off from his people Vers. 33. HE shall be cut off from his people 1. Pellicane seemeth to understand this of the penalty of death to be publikely inflicted upon him that should prophane this holy ointment prohibetur profanus usus sub poena mortis the prophane use is forbidden under paine of death 2. Some of the separation of them de coetu sanctorum from the society and company of the faithfull Gloss. interl 3 Some of the punishment divinitus by God himselfe to be imposed upon them Osiander as Vzzah for the like transgression was smitten with sudden death 4. Tostatus both understandeth the extraordinary punishment by the Lords hand and the sentence of death to be denounced by the Magistrate if any did continue in this offence nec desistere vellet and would not cease or give over 5. Vatablus referreth it to the spirituall and everlasting punishment of the soule anima ejus peribit his soule shall perish 6. But all these three are better joyned together that both God shall cut off such an one by sudden and extraordinary death in this world and punish him eternally in the next as in this sense it is said that hee which was not circumcised should be cut off from his people because he had broken the Lords covenant Deut. 17.16 Iunius ibid. For as the faithfull are said to be gathered to their people when they died as Abraham Gen. 25.8 and Iacob Gen. 49.33 so the wicked and prophane shall be cut off from their people that is from the fellowship of the Saints in the next world Tostat. qu. 18. unlesse they doe repent Pelarg. Likewise if such prophane persons did obstinately persist in their sinne they were to die also by the hand of the Magistrate in which sense it is said that he that did sinne with an high hand that is presumptuously shall be cut off from among his people Numb 15.30 QUEST XXXVII The spirituall application of this holy ointment THis holy ointment made of these foure simples Myrrh Cinamom Calamus and Cassia 1. Some apply unto the senses by Cinamom understanding two of them the senses of seeing and hearing ut a sordibus repurgati that they should be purged from filthinesse c. Procop. 2. Some by these foure would have signified the foure morall vertues which must be tempered together Gloss. ordinar 3. Other by the Myrrh the mortification of the flesh by the Cinamom of ashy and earthly colour mortality by the Cassia growing in moist places Baptisme Gloss. interlinear 4. But these applications are too curious and impertinent therefore this holy ointment better setteth forth that holy ointment of the Spirit wherewith the Messiah was anointed who is said Psal. 45.8 to be anointed with the oile of gladnesse above his fellowes Thus Hierome applieth it in 3. cap. Hab. and Cyril lib. 12. in Levit. 5. But it signifieth not only the holy Ghost which was powred upon Christ without measure but that portion of grace wherewith every one of Christs members is anointed Osiander that as without this ointment neither the Tabernacle nor any part thereof was sanctified so without the operation of the holy Ghost all our labours and endevours are unprofitable Marbach 6. Pelargus more particularly applieth every one of these foure severall ingredients by the Myrrh which is good to joyne and as it were glue wounds together and helpeth a stinking breath and cleereth the voice he understandeth the merit of Christs death which healeth our wounds and cureth our evill thoughts and words by the Cinamom which is good against poisonfull beasts the spirituall force of Christs death which prevaileth against Satan by the sweet Calamus charity is signified which covereth a multitude of sinnes by the Cassia which healeth the biting of vipers the holy Sacrament of the Eucharist which is a spirituall medicine to the soule But we have no direction in Scripture for any such particular application It sufficeth that this ointment prefigured the spirit of grace wherewith the faithfull are anointed as the Apostle saith Yee have an ointment from that Holy one and know all things 1 Ioh. 2.20 QUEST XXXVIII Of the spices whereof the holy perfume was made Vers. 34. TAke these spices stacte c. Now followeth the composition of the perfume 1. The first is called in Hebrew nabaph which signifieth a drop distilling R. David Vatablus Oleaster take it for balm which distilleth from the tree some for storax liquida liquid storax But liquid things could not be beaten to powder as this was vers 36. Some interpret it pure myrrh Genevens But that was prescribed before for the oyntment called there mar Rab. Salomon thinketh it was a kinde of gum But there is great difference betweene stacte and gum it was therefore the distilling of myrrh indurata being hardned Lippom. Which the Septuagint called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flower of myrrh Simler 2. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shâ—cheleth which Oleaster would derive of shachal a Lion or Cat a mountaine the sweat or ordure whereof is of great savour that which we call muske R. David and Papias take it for the root of a certaine odoriferous and fragrant herbe But the most thinke it to be a little shell like unto a small oyster or cockle of the bignesse and colour of ones naile which is found in India in the lakes where nardus groweth where the small shelfish doe feed of nardus and thereupon the shels become to be of an excellent sweet smell Dioscorides lib. 2. cap. 20. So Lyranus Tostat. Pelargus Some take it for cleare gum Genevens But that is not so apt to be beaten and pounded Vatablus calleth it ungulam cabellinam or aromaticum which
natures to be absorpt or abolished or that there is a confusion of natures as in the commixtion of water honey neither of them retaining the same name or nature or that out of these two natures a third commeth forth compounded of them both as in the commixtion of the elements 2. Neither is this uniting to be too much extenuated as to thinke the union to consist only in assistance as the Angell stood by Peter Act. 12. or onely in a certaine conjunction as when two divers metals are put together But they are so united as that the properties of both natures remaine and yet there is but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person subsisting of them both like as the body and soule are united together and the fire and red hot iron Concerning the communication of graces 1. The divine nature received not any increase of grace as it can have no imminution being in it selfe most perfect and unchangeable But the humane was perfited by this union and received increase of gifts 2. The graces communicated are either created and finite or uncreated and infinite the created and finite graces as wisdome knowledge holinesse and the rest are not in Christ as he is man the essentiall properties of the Deitie but effects only thereof infused into Christs humane nature being finite and created as the humanitie it selfe was 3. Yet they are given unto Christ without any limitation and measure as in the Saints they are limited and given by measure 4. These graces were not all at once in the highest perfection appearing in Christ in the dayes of his flesh but they received increase because of the infirmities of the humane nature which he assumed as it is said Luke 2.52 that Iesus increased in wisdome But after Christ was glorified they then shined in Christ in the greatest perfection Beside these finite and created gifts there are other which are not finite neither can bee referred to the first sort as the universall dominion over all creatures the power of remitting sinnes of judging the world adoration vivification infinite glorie 1. These being peculiar to the divine nature yet by vertue of this union are communicated even unto the man Christ who is made heire of all things and Judge of the world and whose flesh giveth life 2. But these divine gifts are not formally and essentially in the humane nature nor as the first gifts for this were to make the two natures equall and to confound their properties 3. Yet is it more than a verball communicating for as Nazianzene saith Talis est communicatio qualis est uni◠Such is the communication as is the union As the one is reall though not essentiall so is the other like as in iron made red hot with fire neither hath the iron lost its former qualities of coldnesse blacknesse which returne unto it againe and yet it giveth light heateth and burneth not by any essentiall physicall qualitie infused into it but by the reall union and conjunction of the fire so the Godhead shineth and worketh really in the humane nature of Christ. 4. The divine nature then of Christ worketh not now by it selfe alone as before his incarnation sed cum ea per eam c. but with it and by it it exerciseth and sheweth it selfe So the humane nature of Christ est vivifica omniscia omnipotens quickeneth knoweth all things is omnipotent not formally and essentially by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it owne being as the Godhead doth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in having the divine nature inseperably united unto it by the vertue whereof it doth all these things even as the hot iron burneth and heateth by the vertue of the fire which is in it 5. As before was shewed that the gifts and graces conferred upon the humane nature of Christ did not appeare in their perfection all at once so this communion of these divine properties did not wholly shew it selfe in the dayes of Christs flesh for though the Godhead was united to the humanitie in the verie first conception yet cohibuit operationem suam it did somewhat restraine the operation thereof because of the worke of our redemption Divina natura in Christo quievit ut humana mori posset The divine nature did rest in Christ that the humane might die 6. But Christ after his ascension is said to sit at the right hand of God neither in respect of the divine nature which was never absent from thence nor yet as though his humane nature did not sit there before seeing in the verie conception the humane nature was united to the divine but because then the power and kingdome of Christ was made manifest to all the world which before lay hid in him the divine nature plene operante working now fully by the humane humana virtute illius omnia administrante and the humane by vertue thereof administring all things To this purpose Marbach But in this his declaration which I have abridged somewhat must be qualified for there is in Christ betweene his divine and humane nature a communication reall and personall the graces created and finite are really communicated to Christs humanitie as his wisdome knowledge holinesse but the gifts which are infinite and peculiar unto God as to be omnipotent omnipresent knowing all things are imparted only personally as the man Christ is omnipotent omnipresent and knoweth all things but not the manhood of Christ for our blessed Saviour himselfe saith that the Sonne himselfe that is in his humanitie knoweth not of the day and houre of his comming to judgement Mark 13.32 And this further is to be considered that the manhood communicateth not any propertie to the Godhead in Christ really for the divine nature receiveth nothing but giveth all but onely personally and as we say in concret◠not in abstract◠as Marie is called the mother of God Christ not of his Godhead and God suffered for us but not the Godhead but the Deitie of Christ communicateth to his humanitie both really and personally 5. Places of controversie 1. Controv. Of the apish imitation of the priestly garments among the Heathen Vers. 1. THey made the holy garments of Aaron Gallasius heere noteth the superstitions of the Gentiles which imitated in their idolatrous services the glorious apparell of Aaron As Numa King of the Romans who raigned there 800. yeares after the giving of the Law prescribed the like apparell to his Priests as a pictured and wrought coat with a plate of brasse which the Priest did weare upon his breast and a stately bonnet with a high top upon his head which things either were received by imitation from the Hebrewes or invented by Satan to adulterate the rites and ceremonies instituted by God 2. Controv. Of popish priestly apparell SImlerus by occasion of this place sheweth the superstition of the Romanists in their priestly apparell as Aaron had an Ephod a robe a linen coat a bonet so their Priests have an albe
more your Majestie professeth to be a nourish-father to the Church counting it one of your fairest stiles and had rather be loved of all than feared as Ambrose setteth forth the good Emperour Theodosius When he had command over all he had rather expostulate as a father than punish as a judge he desired to winne with lenitie not to force by extremity an umpire of equitie not a decreer of severitie hee would rather bind men by sacred religion than servile subjection Your Highnesse Honourable equitie is manifest in that your Majestie professeth to love and honour the grave men and preachers of either opinions as David did favour both Sadok and Abiathar priests of divers families as Saint Paul did joy that Christ was preached though by them that were of a contrary faction as Iacob had a right hand for Ephraim and a left for Manasses Paul and Barnabas jarred yet both preached the Gospell Cyprian and Cornelius differed in judgement yet both pillars of the Christian faith Chrisostome and Epiphanius disagreed yet both enemies to the Arrians Hierome and Ruffinus were divided yet in the end were reconciled I doubt not but all faithfull sound and sober Preachers of the truth are acceptable to your Majestie as good Theodosius embraced Meletius kissed his eyes and his lips and made much of other faithfull Pastors as Valentinian reverenced Ambrose who sending for him in his sicknesse salutem sibi quandam venturam arbitrabatur did thinke he saw health it selfe comming to him this love of the Emperour was not lost Ambrose againe requiteth it quam meipsum pro tua obtulissem fide how gladly would I have offered my selfe as in sacrifice for thy faith as all your Highnesse faithfull Preachers are ready to doe for your Majesties health and life Your princely bounty hath well appeared both toward the Church and Common-wealth not in precept onely but in practice as in the rare lifting up of subsidies but in case of necessity as Tiberius the Emperour was wont to say aurum illud adulterinum esse quod cum subjectorum lachrymis collectum esset that it was adulterate gold which pressed forth the subjects teares Toward the Church your princely and fatherly care sheweth it selfe in that you would have sufficient provision made for the sustentation of the Pastors and Ministers we shall not now need an Ebedmelek to make intercession for Ieremies food and maintenance nor yet that noble Earle Terentius who having obtained a notable victory and being bidden of the Emperour Constantius to aske what he would Templum peâ—iâ—â— pro orâ—hodoxis did aske to have the Church restored to the orthodoxall teachers We need no such mediators our times God be thanked are farre more happy neither yet as Tullie saith that twenty thousand made request and mourned for him in a Monarchicall state such suits are not fit for Isocrates rule is to be held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Demonic that as in a Democratie the popular state so in a Monarchie the King onely is to be admired Your Christian Majestie without such remembrances out of your owne princely heart can consider of the necessity and wants of Church Ministers as Salomon though he advanced Zadock yet suffered Heli his posterity to have some of the Priests offices to eat a morsell of bread and Iosias graunted the Priests of the high places to eat bread among their brethren who much more cared for the Priests of the altar Lastly your Christian pietie is evident in taking care that all the Churches in your Majesties dominions be planted with good Pastors to increase the number of them not to suffer it to be empaired or decreased to thrust in labourers into Christs harvest and to thrust out loyterers to supply the one and employ the other that none be permitted to stand idle in the market place that would labour quietly in the Lords vineyard nor yet occasion be given to such to say as Sisinnius answered Chrisostome that would have enjoyned him silence I will giue you a reward to â—ase mee of so great a labour Your Majestie in your princely wisdome knoweth how for the common vtilitie to beare with some mens infirmitie as fathers as Augustine saith doe beare with their sons whiles they are children or sicke till their infancie or infirmitie be over May I now use to your princely person the words of the kingly Prophet Prosper with thy glory O glorious Prince ride upon the word of truth and of meekenesse and righteousnesse Meekenesse well becommeth the word of truth the Gospell of Christ toward your faithfull subjects Iustice and righteousnesse against the adversaries of truth in the land and your right hand shall teach you terrible things in rooting out all idolatry and superstition and rejecting all confused motions for a Babylonicall Tolleration for this your Majesties faithfull service in earth wee will not presume to say as Nestorius to the Emperour Mihi ô Imperator terram â—uâ—haereticis purgatam tribue ego tibi coelum retribuam Give unto me the earth purged of heretikes and I will give thee heaven But Christ Iesus shall say Well done good servant and faithfull thou hast beene faithfull in a little I will make thee ruler over much enter into thy Masters joy Thus I end with that chearefull acclamation to your Majestie which the Councell of Chalcedon sometime used to Leo and Cyrillus the names onely changed Vivat Iacobus multos annos vivat Imperator omnes ita credimus Iacobus sic credit sempiterna sit memoria Iacobi Your Majesties most loyall and obedient subject ANDREW WILLET ¶ CERTAINE DIRECTIONS TO THE READER TO BE OBserved in the reading of this Booke CHristian Reader seeing God hath called us the Ministers of the glorious Gospell of Iesus Christ not to stand idlely in the market place but to labour in his vineyard some in one worke some in another I thinke no labour better bestowed than in setting forth the word of God both by preaching and writing as S. Peter toucheth both of the first he saith I think it meet as long as I am in this Tabernacle to stirre you up by putting you in remembrance of the second I will endevour therefore alwayes that ye also may be able to have remembrance of these things after my departure That time therefore which others spend some in following their pleasures some in ambitious suit of preferment some in attending their profit I find most comfort to imploy after this manner for if that heathen Orator did professe that he did bestow as much time in humane studies as others took in following their businesse some in celebrating festival dayes some in pleasure some in feasts and bankets some in playes games Much more should we preferre the divine study of the Scriptures before all worldly pleasures and commodities whatsoever I know that these labours of mine shal find many hard Censors as
Gen. 7.2 where mention is made of cleane and uncleane beasts which difference was observed before the floud and continued by tradition not in regard onâ—y of sacrifice but also for their eating as it may appeare in the reviving of this law afterward Levit. 11.47 That there may be difference betweene the uncleane and cleane and betweene the beast that may be eaten and the beast that may not be eaten that then is said by the definition of the law to bee a cleane beast that might be eaten that uncleane that might not be eaten So I conclude this question with the sentence of Ambrose Quicoâ—vivium adornat c. he that prepareth a feast doth kill his oxen and fat cattell before and then biddeth his guests so the Lord ante homini caeterorum animalium praeparavit epulas before prepared the meats of other beasts and then as his friend invitavit ad convivium bid him to the banket Epist. 37. His opinion is that the cattell were provided of God to bee meat for man Mercerus is of another judgement that the eating of flesh was generally forborne before the floud which is also the opinion of the Hebrewes 1. both because it was necessary for the preservation of the kinds of cattell 2. as also herbs being then of greater vertue and strength before the floud and after might suffice for mans sustenance Mercer in v. 29.1 ch Gen. But these reasons conclude not 1. Like as after the floud when liberty was granted to eat flesh as the greene herb yet they did forbeare for a time till the breed of Cattell was increased upon the like reason before the floud immediately after the creation they might abstaine for a time from the eating of flesh but not altogether 2. The great vertue and strength of herbs concludeth that the eating of flesh was not so generall or necessary then as afterward but the whole abstinence from all kind of eating of flesh it concludeth not I rather preferre Musculus opinion who upon the sacrificing of beasts and wearing of their skins inferreth that beasts were killed before the floud and consequently their flesh eaten in 1. Gen. v. 29. 4. The didactica that is places of doctrine observed out of this first chapter 1. Doct. Of the Trinity proved 1. AGainst the Jewes that deny the Trinity and the Sabellians which affirme but one person in the Deity we have evident proofe in this chapter vers 1. where the word God or in the hebrew elohim gods is joyned to a verbe of the singular number bara created noting the singularity of the Godhead and plurality of the persons But exception is taken against this argument by Cajetanus for the which he is reproved of Catharinus another Popish writer lib. 4. animad ver and by Bellarmine lib. 2. de Christ. c. 6. for that it is the use of the Hebrewes to joyne words of the plurall with a verbe of the singular number upon which reason this collection is misliked also by Calvin and Mercerus but it may be replied that it is not the use of the Hebrewes to put in the plurall number that which hath no plurality in nature as to say Gods if there were but one person in the godhead But yet this argument for the Trinity is more evident vers 26. Let us make man after our image c. where God neither speaketh to himselfe saying let us make not I will make neither yet to the earth as though that wrought together with God nor to the Angels for God only created man vers 27. nor yet doth God speake in the plurall number according to the fashion of great men for that use of speeâ—h was not yet knowne but in this forme of speech is set forth the consultation of the blessed Trinity the Father Sonne and holy Ghost 2. Doct. That the heavens and earth had a beginning 2. OUt of the first verse wee conclude that the world had a beginning and that it was created by God contrary to the opinion of Xenophanes who held the world to bee without beginning or end and of the Epicures who did impiously hold that the world was made by chance by the concurrence of bodies together and of Aristotle among the heathen and Eugubinus in Cosmopeia among Christians who affirme Coelum empyraeum the highest and supreme heaven to have beene eternall Likewise wee condemne the folly of the lying Aegyptians and Chaldees who extend the age of the world many thousand yeares before it was made The Aegyptians boasted that they had a continuall succession of Kings 70. thousand yeares Augustine maketh mention of a letter that Alexander writ to his mother Olympias wherein he reporteth that hee heard of an Aegyptian Priest that the Kingdome of the Assyrians exceeded 5000. yeares of the Persians 8000. yeares Pompeius Mela writeth that they have chronicles of 13000. yeares Diogenes Laertius from Vulcan to Alexander accounteth 48860. yeares August lib. 12. de civitate dei cap. 10. The Aegyptians also reckon 100. thousand yeares since they first learned Astrology de civitat dei 18. c. 40. All these are lying fables seeing by just computation of yeares it is found that the world hath not yet continued since the first beginning thereof 6000. yeares 3. Doct. The word from the beginning 3. Vers. 3. THen God said hence Servetus would confirme his wicked error that the word was not from the beginning because the heavens and earth are here said to bee made before God spake But wee have an evident testimony that the word was in the beginning with God and that nothing was made without it Ioh. 1 2 3. and seeing the light was made by this word the word must needs be before the light the cause goeth before the effect so that the heavens and earth were in the beginning made by the word of God but in this place first onely it is added And God said because now more manifestly the wisdome and power of God appeareth in the distinction and perfection of the creatures which before were confused together Calvin Mercer Further another heresie of Servetus is confuted who thinketh that this was a new quality in God to speake which spake not before for this speaking in God was no quality in God as in man but it signifieth only his will and decree though Ab. Ezra doe without cause finde fault with R. Saadian for so expounding this word of God was nothing but Gods decree and commandement whereby the heavens also and earth were first made Psal. 148.5 so that then God thus spake also Calvin Mercer 4. Doct. Of the different beginning of the soules of man and beasts 4. Vers. 24 LEt the earth bring forth every living thing animam viventem the living soule from hence it was gathered that not only the bodies of bruit beasts but their life also and as it were soule were derived out of the earth whereby a manifest difference appeareth betweene the originall of mans soule which was breathed of God
rather thinke with Augustine and Eucherius that all was done in a yeare or two at the most Mercer his going out of Chaldea staying at Charran and departure from thence for it is not like but that Abraham made all haste to obey Gods call QVEST. VIII Why Lot accompanied Abraham Vers. 5. ABraham tooke Sarai c. and Lot 1. Lot followed not Abraham because he was his adopted son as Iosephus thinketh for then he would not have suffered him to goe apart from him Gen. 13. and he called him his brother not his sonne ibid. But Lot as one set apart also to be a worshipper of God is content to leave his other kindred and accompany righteous Abraham 2. Where mention is made of the soules which they had gotten in Charran it is neither like that Lots two daughters were there borne but rather at Sodome neither by soules with some doe wee understand cattell for that were improper neither need we referre it to the winning and converting of soules as the Chalde text seemeth to interpret alleaged before but it is taken for the servants which Abraham had purchased there Muscul. And such as were borne of those servants 3. But as for that opinion of Nicolaus Damascenus and Iustinus that Abraham before he came into Canaan was King of Damascus I leave it as a fancie for the text sheweth thâ—r Abrahâ—m came forthwith from Charran to Canaan and it had shewed some disobedience in Abraham in foreslaking the time to follow the calling of God yea wee finde not that Abraham had any certaine dwelling place but removed from place to place and was as a pilgrime and stranger therefore not like to have beene a King QVEST. IX What place Sechem was and the valley of Moreh Vers. 6. ABraham passed thorow the land to the place of Sechem and to the Plaine of Moreh 1. This Sechem was not on the East side of Canaan as Perer. but rather toward the West where the Sunne goeth downe Deut. 11.30 2. It is called the place rather than Citie of Sechem because afterward there was built the City Sechem Gen. 33.18 so called of Sechem the sonne of Hâ—mor 3. Eusebius maketh two Sechems this which in his time was called Neapolis destroyed by Abimelech Iud. 9. re-edified by Ieroboam 1 King 12.25 and another in Mount Ephraim which pertained to the lot of the Priests Iosu. 21.21 but it is evident that these were all one for Ieroboams Sechem was also in Mount Ephraim 1 King 12.25 Neither doe we finde mention made of two Sechems in the Scripture not farre from this City was the Mountaine that had two tops Hebal and Garrizim Deut. 11.30 from whence the blessings and curses were delivered this is the same City which is called Sychar Ioh. 4. neare unto which was Iacobs Well Mercer 4. Not farre from Sechem was the Plaine of Morch so called of More the possessor thereof as the Plaine of Mamre was named of the owner Mercer which the Septuag translate the high Oak the truth is that it was boâ—b a Plaine and set with Oakes Deut. 11.30 another word is used Guerabah which signifieth a Plaine there Iacob under an Oake buried the images which were in his house Gen. 35. 4. He hid them under an Oake that was by Sechem Iosua made a covenant with the people in this Sechem and pitched a stone under an Oake in witnesse thereof Iosua 24.26 In this Plaine was Abimelech made king by the men of Sechem Iud. 9.6 Some thinke that in this Plaine were situated the fiue Cities Sodome Gomorrha Adama Seboim Zoar Lyran. Tostat. QVEST. X. Why it is added the Canaanites were in the land THe Canaanite was in the land 1. These Canaanites were not they which gave denomination to the whole Countrey and land of Canaan but these were some one people of Canaans posterity which were especially called by that name who inhabited in the West part of Canaan by the Sea and the coast of Jordan Num. 13.30 2. This is expressed that the Canaanites dwelt in the land not to shew Abrahams right because he came of Sem to whose seed this Countrey appertained which was usurped by the Caanites for it appeareth not thar Sems posterity ever inhabited this Countrey and if it had beene Abrahams right God should have given him but his owne whereas it was Gods love toward Abraham that brought him to this Countrey Deut. 4.37 and these people were cast out for their wickednesse Abrahams seed did not possesse it for their righteousnesse Deut. 9.6 Neither had they any right unto it but of Gods favour 3. But this is added to shew that Abraham was a stranger in Canaan to whom God gave not so much as the breadth of a foot as Saint Stephen saith Act. 7.5 that his faith hereby might bee exercised in beleeving God who promised it to his seed Iun. as also seeing Abraham was called to a land where the wicked dwelt wherein he had no certaine possession given him the Lord would have him thereby to be put in minde of his celestiall countrey as the Apostle sheweth Heb. 11.16 Calvin QVEST. XI How God appeared to Abraham Vers. 7. THe Lord appeared to Abraham 1. God is not said before to have appeared to Abraham and how he appeared it is not expressed whether in a dreame in vision or face to face that is manifestly not darkly for these are the three wayes wherby God appeareth Num 12.6.8 it is not like that God shewed himselfe by a dreame as Cajetane thinketh for the Scripture useth to expresse that kind of apparition by name as Matth. 1. The Angell of the Lord appeared to Ioseph by dreame but after some other manner 2. God promiseth to Abraham two unlikely things that he should have seed whereas his wife was barren that his seed should have that land wherein the Canaanites yet dwelt that was a mighty nation that Abraham should wholly depend upon God 3. And the Lord deferreth his promise both that Abraham and his seed should be tryed by affliction in Canaan and Egypt that they might acknowledge Gods free gift and he stayeth till the wickednesse of the Canaanites was come to the full Genes 15.16 4. Hee buildeth an Altar to testifie his thankfulnesse Perer. not without Gods warrant for the Lord in that place appeared Muscul. and Abraham doth testifie his inward faith by his outward profession Calvin QUEST XII Why Abraham so oft removed Vers. 8. HE removed thence to a Mountaine c. 1. He removed because his building of Altars was offensive to the Inhabitants and it was a wonder that hee was not stoned of them for the same Calvin As also it pleased God hereby to trie Abrahams faith being tossed thus from post to pillar and that thereby hee might bee a meane by his godly life and religion to call that people to repentance Pererius 2. Hee is said to pitch his tents being ready as souldiers are to remove their campe Chrysost.
thinketh no such thing being expressed 3. Wherefore this proceeded of Abrahams infirmitie rather who should have committed the preservation of his life rather to the providence of God than any such deuice of his owne Vatablus and although Abrahams intent were good to preserve his life in regard of Gods promise made to his seede yet he failed in the meanes and though he had rather have died than hazard his wives chastitie yet being wholly intent how to provide for his life he forgetteth all other things and casteth what perill might come one way and not another Calvin QUEST XVII Of the taking of Sarai into Pharaos house Vers. 15. THe woman was taken into Pharaos house 17. but the Lord plagued Pharao and his house 1. It was an usuall thing among the heathen Princes whose will stood for a law to take with violence at their pleasure such women as they liked so the Egyptians did steale away Isis the daughter of Inachus King of Argives and caried her into Egypt The Grecians carried away Europa daughter of Agenor out of Phenicia into Creta Iason brought Medea from Colchis into Grecia Paris did the like to Helena Menelaus wife so doth Pharao here to Sarai 2. Pharao was plagued some thinke with a flux of bloud some in that the wombs of their women were shut up as it is in the like story Gen. 20. Iosephus thinketh it was the plague Philo a torment both of bodie and minde it is most like it was such a plague as Pharao felt in himselfe 3. His house also was smitten with the same plague not onely the Princes that commended Sarai her beauty and so were accessary to this fact as Chrysostome thinketh but the whole house generally who though they all were not agents in this matter yet God whose judgements though secret yet are alwayes just was able to finde sufficient cause of punishment among them Calvin QVEST. XVIII How Pharao did know that Sara was Abrahams wife Vers. 18. WHat is this thing thou hast done unto mee c. By this wee see that even among the heathen adultery was counted an hainous sinne Et regi ipsi cavendum and even to be shunned of the King Ambr. lib. de Abrah c. 2. 2. Pharao taketh it grievously that hee was thus deceived of a stranger and if God had not protected Abraham it might have cost him his life Luther 3. This was knowne to Pharao not by the Egyptian Priests whom Pharao should consult withall as Iosephus thinketh though sometime it may please God that such may gesse at the truth as Balaam did but either it was made manifest by divine revelation as the like was to Abimelech Gen. 20. Chrysostom or else by the confession of Sara Oecolampad after that Pharao being feared by these plagues beganne to examine what might be the cause 4. Pharao layeth all the fault upon Abraham not considering that God saw his unchaste thought and his inhumanity towards strangers Iun. QVEST. XIX How Sarah was preserved from Pharaos lust Vers. 19. BEhold thy wife take her c. 1. Sarai was kept by Gods providence from the violent lust of Pharao as she was likewise preserved from Abimilech Genes 20. if God shewed that mercy to Abraham againe offending in the like it cannot be otherwise thought but he found that mercy with God before and the preservation of Sarai the second time sheweth that she was not corrupted before Calvin 2. The cause hereof was neither any moderate disposition in Pharao nor yet because the use was among those Easterne Princes as we reade of the Kings of Persia Est. 12.12 to prepare and purifie with sweet oyles and odours some while before such women as entred into the King Hieron But it is most like that Pharao was hindred by this sudden disease that he could not accomplish his lust Iun. and therein Chrysostome noteth the like miraculous deliverance of Sara from Pharaos raging lust as of Daniel from the Lions 3. The reason why here it is not expressed in like manner as Gen. 20. that Pharao came not neare Sarai Theodoret maketh to be this because Per id temporis Sarai paritura erat Isaach about that time Sarai was to beare Isaach and therefore it is expressed Ne suspectum illud semen esset lest he might bee thought not of Abrahams seed 4. Rupertus well noteth in this story of Abraham a type and figure of those things that hapned to his posterity 1. As a famine brought Abraham into Egypt so did it Iacob and his familie 2. As Abraham was afflicted by the taking away of his wife so was his seed oppressed 3. As Pharao was plagued for Abraham and Sarai so Pharao and Egypt were punished with ten plagues because of the Israelites 4. As Abraham was enriched by Pharao so the Israelites received great gifts of the Egyptians when they went out QVEST. XX. How long Abraham stayed in Egypt COncerning the time of Abrahams being in Egypt 1 Neither is it true as Eusebius citeth out of one Atrabanus that he aboad there twenty yeares seeing Abraham had dwelt but ten yeares in Canaan when Hagar was given him and Ismael borne Gen. 16. 2. Neither was Abraham so long conversant in Egypt and that by the leave of Pharao as that he did teach them the liberall sciences as Astrologie and such like as Iosephus thinketh lib. 1. antiquit But it is most like they learned it afterward by Iacob that lived there seventeene yeares or of Ioseph that was their governour 80. yeares 3. Wherefore at this time it is probable that Abraham stayed not long in Egypt no not a yeare for presently after that Pharao was plagued of God he delivered Sarai and sent away Abraham giving him guides to see him safely conveyed QUEST XXII How the Kings of Egypt came to be called Pharaos Vers. 20. PHarao gave commandement c. 1. It appeareth that the name of Pharao was common to all the Kings of Egypt and no proper name for the Kings of Egypt were so called above a thousand yeares from Abraham till the destruction of the Temple and they had orher proper names beside as we reade of Pharao Necho 2 King 23. of Pharao Ophra Ierem. 44.30 2. It is not like they were so called as Vives thinketh of Pharus an obscure Island of the which there was no reason to name their Kings 3. But rather as Iosephus conjectureth of one of their first Kings that was so called as the Kings of Syria were called Antiochi the Kings of Egypt after Alexander Ptolomie the Emperours of Rome Caesars and Augustine 4. But whereas Iosephus thinketh that after Pharao Salomons father in law none of the Kings of Egypt were named Pharaos it is a manifest errour for 400. yeares after Salomon in Iosias time mention is made of Pharao Necho 2 King 23. 4. Places of doctrine 1. Doct. Of the free grace of election Vers. 1. THe Lord had said get thee out of thy Countrey
worke 6. Place of Morall observation 1. Observ. That riches be no let unto our vacation Vers. 2. ABraham was very rich and yet his riches were no impediment to him let rich men learne by his example that they be not entangled and hindred by their riches from going forward in their vocation Calvin and as the Apostle saith that they be not high minded nor trust in uncertaine richeâ— c. 1 Timoth. 6.17 that they be rich in good works as Abraham was 2. Observ. The inconvenience of riches Vers. 6. ABraham and Loe before their riches did so mightily increase were inseparable companionâ— but being growne now to be rich they can no longer dwell together so they whom neither poverty nor want not weary journies nor strange Countries could part riches and prosperity divide if 〈◊〉 these holy men riches brought forth this inconvenience how much harder is it for rich men to keepe theâ— within bounds Mer. Musculus for as the Apostle saith They that be rich fall into temptation and snares 1 Timoth. 6.9 3. Observ. Of humility towards our inferiours Vers. 7. THen Abraham said to Loâ— c. Chrysostome well noteth here Cogita quemadmodum 〈◊〉 jâ—niori cesserâ—â— patrum 〈◊〉 c. Câ—nsider how the elder giveth place to the younger the 〈◊〉 to the nephew he that had received great grace of God to him that yet had shewed no proofe of his vertue We learne hereby not onely to honour our superiours but to be humble toward our inferiours as the Apostle saith In giving of honour goe one before another make your selves equall to them of the lower sort Rom. 12.10 16. 4. Observ. Gods patience in suffering the wicked Vers. 13. THe men of Sodome were wicked c. God sometime beareth with the wicked yea and suffereth them to enjoy temporall blessings as here the Sodomites inhabited the most fruitfull Vallies but they as the Apostle saith 〈◊〉 the riches of his bountifulnesse c. not knowing that the bounty of God leadeth them to repentance Rom. 2.4 Caâ—â—â—â— 5. Observ. God will not shew himselfe where dissension is Vers. 14. THen the Lord said to Abraham c. When Lot was now departed and the occasion of dissension cut off then the Lord appeared to Abraham so that God will not shew himselfe nor the spirit of peace there dwell where is contention Perer. As Saint Peter sheweth that by dissension prayers are interrupted 1 Pet. 3.7 6. Observ. It is dangerous to love preeminence Vers. 15. ALL the land which thou seest Chrysostome noteth quantum malum siâ—â—mar◠〈◊〉 what an hurtfull thing it is to love to have preeminence because Lot that tooke upon him to chuse first and as he thought the best ground yet gained nothing by it for not long after he was caâ—ried away captive Likewise we see what a rich thing a contented minde is Abraham that was coâ—â—eâ—â— to take the worst lot hath the whole Countrey given unto him so the Lord to Salomon that onely â—â—â—ved wisdome gave honour and riches beside in great abundance 1 King 3. Marlâ—rat CHAP. XIV 1. The parts and contents THis Chapter hath two parts In the first is set forth the overthrow of Sodome and taking of Lot prisoner In the second the victory of Abraham In the first are expressed 1. Betweene whom the battell was vers 1.2 2. The occasion vers 4. 3. The order first they fight against the lands of the gyants vers 5.6 then against the five Kings of the Plaine vers 8. 4. The successe of the battell the Kings are discomfited vers 10. their substance carried away vers 11. Lot taken prisoner vers 13. In the second 1. There is the battell of Abraham his preparation vers 13. the order of it vers 14. the successe vers 15. 2. Abrahams triumph described by the persons that met him and by Abraham behaviour the persons that came to meet him were two Kingâ— Melchisedeck that blessed God and blessed Abraham vers 19 20. and comforted him with bread and wine vers 18. the King of Sodome that would onely have rewarded Abraham temporally with the goods that he had received vers 21. In Abrahams behaviour is set forth his godlinesse toward Melchisedeck in paying tithe of all in token of his thankfulnesse vers 20. toward the King of Sodome his wisdome in refusing to be made rich by him vers 22 23. his justice in not depriving his confederates of their right vers 24. 2. The divers readings or translations v. 1. King of Babel C. of Shinar câ—t v. 1. Ariâ—â—â— King of Pâ—ntus H. King of Ellasar câ—t In the reigne of Aâ—â—aphel S. time or dayes cat v. 2. Balla. S. Basa H. Bersha cat King of Sodome Senâ—ar King of Adaâ—â— S. Seâ—aâ—â— cat v. 3. In the salt valley S. wâ—â—ddie valley A field valley C. valley of Siddim T.B.G.P. shiddâ—m tilled fields the like difference is vers 8 10. v. 5. Gyants C.S.B. Rephaim T.G.H.P. Gen. 15.20 the strong nations with them S. the Zuzâ—ms with them H. the strong men in Hâ—m Ch. the Zuzâ—ms in Haem T.B.G.P. zâ—z a post in Save the City S. Sâ—riathâ—â—m C.P.G.H. plaine of Câ—râ—athaim T. B. shavâ—h to be made plaine v. 17. Shaveh is taken for a proper name v. 6. unto the Tereâ—iâ—th or Turpentine tree of Paran S. the Plaine of Paran câ—t heb â—el a Plaine v. 7. to the fountaine of judgement S. to the Plaine of the division of judgement C. to the fountaine Misphat H. En Misphat T.B.G.P. sâ—â—e all the Princes S. smote or destroyed all the Countrey câ—t Engadâ— C. Hazâ—zâ—â— thâ—maâ— cat v. 11. tooke all their horse S. substance cat recâ—â—â—h substance recâ—sh horse v. 13. Abraham peâ—aâ—e the passenger S. the hebrew ca. gâ—eâ—er to passe over v. 14. he numbred S.H. brought forth G. armed T.B.P. heb caused to draw a weapon rich to draw or â—â—sheath a weapon his homeborne S. exercised H. well instructed T.B. brought up G. his boyes or servants C. heb chaâ—ich a youth well instructed v. 15. he fell upon them S. divided himselfe cat chalach to divide v. 17. the King of Sodome and the King of Gomorrhe S. King of Sodome cat this is the field of Melchisedeck S. the place of refreshing for the King C. the Kings valley cat 18. Melchisedeck King of Ierusalem C. King of Salem cat for he was a Priest H. but he was C. and he was B.G.P. as he was T. v. 19. which created heaven and earth S. H. possessor of heaven and earth chaâ—â—â— to possesse v. 20. which hath delivered thine enemies into thy hand câ—t who protecting thee thine enemies are in thy hand H. heb ziggen of magan to deliver not of ganan to defend with a shield v. 20. gave him one of the tenth out of all C. the tenth of all câ—t v. 21. give me the men take the horse to thy selfe S. give me the soules and take the rest H. give me the soules and take the goâ—dâ—
4. Iunius placeth it neare unto Jerusalem being the same Valley where Absolon reared his Pillar 2. Sam. 18.18 and hereunto the Septuagint agree which interpret in the Valley of Melchisedeck And it seemeth indeed not to be farre off from Salem which is Jerusalem where Melchisedeck was King because he met Abraham there with bread and wine 5. It was not at this time but afterward called the Kings Dale Vatab. not because the Kings used there to exercise and disport themselves Chald. neither was it so named of some King Calvin but rather it was called the Kings Dale for the excellency of it and therefore is thought to be the same which was called Vallis illustris the famous Valley Perer. QVEST. XVI Who Melchisedeck was Vers. 18 MElchisedeck c. 1. Origen and Dydimus thinke that Melchisedeck was an Angell but the text is contrary that maketh him King of Salem 2. Some thinke that this Melchisedeck was the Holy Ghost which opinion is defended by the Author of the questions of the old and new Testament cha 109. which goe under Augustines name but it is none of Augustines worke for he numbreth the Melchsedechians among the Heretikes here 's 34. and it is an erronious opinion 1. For this Melchisedeck is said to be a Priest to the most high God but every Priest is taken from among men Heb. 5.1 2. If the Holy Ghost was a Priest unto God he therein should be inferiour unto God and so not God for in the God-head there is equality 3. Neither did the Holy Ghost ever descend from heaven to be incarnate but onely the sonne of God Ioh. 3.13 4. And whereas the Apostle saith that Melchisedeck was without father or mother and without beginning of dayes or end of life Heb. 7.3 whence they would enforce that Melchesedeck was not a mortall man but of an immortall nature the Apostle hath there relation onely to the story in this place Melchisedeck is not set forth in story by his kindred his birth and death he had both father and mother was borne and died but there is no mention made of it and so Hierome expoundeth that word used by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genealogie is not expressed or mentioned 3. A third opinion there is that Melchisedeck was a King of Canaan and not of Abrahams line of which opinion were Irenaeus Eusebius Caesarion Apollinarius Eustathius as Hierome testifieth and among the new Writers Calvin Iunius Musculus Mercerus Pererius with others 1. Pererius urgeth that place Heb. 7.6 He whose kindred is not counted among them which proveth not that Melchisedeck simply was not of Abrahams kindred but that it was not so expressed in story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius saith so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not rehearsed in genealogie here used by the Apostle is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without kindred vers 3. 2. And seeing Canaan was under Gods curse and Sem had the chiefe blessing how it is like that one of Canaan should blesse Abraham of Sem. 3. And the Apostle concludeth that Melchisedeck was greater than Abraham because he blessed him but none of the Canaanites which were the cursed seed could be greater than Abraham the father of the faithfull of blessed Sem. 4. The fourth opinion of the rest most probable is that this Melchisedeck was Sem which opinion is strengthned with many arguments 1. Sem onely of all men living was greater than Abraham as Syracides saith Sem and Seth were in great honour among the children of men 49.16 though Arphaxad Selah and Heber yet lived yet Sem was the most honourable in respect of his yeares his knowledge who saw the old world his prerogative in Noahs blessing and whereas Abrahams predecessors were Idolaters none of Sems progenitors are noted that way therefore seeing Melchisedeck was greater than Abraham and none then living was greater than Sem he is most like to be the Melchisedeck 2. That was the place of Sems dwelling whence in time Iapheths sonnes should learne to dwell in the Tabernacle of God so reasoneth Midras but from Sion came forth the law and word from Jerusalem Isay 2.3 at Salem therefore were the tents of Sem. 3. Hierome alleageth this reason used by some that Melchisedeck brought forth bread and wine to Abraham for his repast seeing he owed this duty to his grand-childe Evagr. tom 4. 4. Melancthon thus argueth therefore God brought Abraham to Sem the father of his ancestors to joyne together a notable company of the Church 5. Some use this reason A Kingdome is more ancient than a tyranny but unlesse we make Sem to be Melchisedeck we cannot plainly prove that a King reigned before Nimrod treat of Melchis 6. Melchisedeck is interpreted a King of righteousnesse this Melchisedeck had the knowledge of the true justice and righteousnesse by faith in Christ but in all the Scripture shall we read of none called to the faith but men acquainted with Abrahams house with himselfe or Isaacks line or the children of the East the sonnes of Keturah in the booke of Iob. 7. That this Melchisedeck a King of Canaan should bee Sem agreeth to the prophesie Gen. 9.27 Let Canaan be his servant 8. Also in that he is called a Priest of the most high God This also agreeth to Sem who had that prerogative of Priest-hood not as some Hebrewes thinke by his birth-right for Iapheth was elder but by his fathers blessing Blessed be the God of Sem who was more like to be this great high Priest of Sems God than Sem himselfe 9. Melchisedeck was King of Salem which signifieth peace and indeed this Salem had a speciall prerogative of peace for when the foure Kings smote other parts of the Countrey of Canaan as is set forth in this chapter it is not like that Salem should have beene spared if the King thereof had beene a Canaanite if there had not beene great respect to the person of aged Melchisedeck or Sem. 10. Where Melchisedeck is set forth without father or mother beginning of life or end of dayes this also most fitly agreeth to Sem who was borne before the floud whose father Noah was now dead who lived 600. yeares so that no man living at that time could remember his birth or death or parents 11. Seeing also that Hebers language was preserved in Salem as may appeare by the interpretation of the name of Melchisedeck It is most probable that this King of Salem was of that line who together with the true faith retained that holy language 12. Lastly seeing Melchisedeck was a type of Christ Psal. 10. that came of Sem and no type or figure of Christ is expressed in Scripture but of Sems line none is more like to be this representer and foreshewer of Christs everlasting Priesthood than Sem himselfe then living It is most unlike that any Priest not of Sem should shadow forth the high Priest Christ of Sem and
1. Confut. Against the vulgar Latine translation Vers. 18. ANd hee was a Priest c. The Latine text readeth here corruptly for hee was as though the bringing forth of bread and wine had beene an act of his Priesthood Indeed this copulative Vau sometime is used as a causall but then the sense apparantly giveth it as Genes 20.3 Thou art but dead because of the woman which thou hast taken for she is a mans wife in Hebrew and she is But here there is no such cause to annexe this clause as a reason of the former but rather it is to be joyned to that which followeth as the same copulative sheweth And he blessed him saying v. 19. wherefore not the producing of bread wine but the blessing of Abraham was the proper act of Melchisedecks Priesthood 2. Confut. Melchisedeck brought not out the bread and wine to sacrifice them BRought forth bread and wine c. 1. Whether Melchisedeck had before slaine sacrifices and made a feast not only of bread and wine but of flesh as Philo saith mactatis victimis splendidum opulum sâ—ciis omnibus dedit to Abraham and his company the text saith nothing and therefore I leave it as an uncertaine guesse sure I am that mactare victimas to slay sacrifices can in no sense be understood of sacrificing or offering of bread as Pererius goeth about to wrest it disput 5. in 14 Genes 2. Neither did he bring forth bread and wine to represent as Rabbi Moses thinketh sacrificia farmacea the sacrifices in the law of meale and floure 3. Much lesse did he offer them in sacrifice to God as Bellarmine and Pererius doe urge this place for the word jatsah here used is never taken to signifie to offer in sacrifice whereas Bellarmine and Pererius object that place Iud. 6.19 where Gideon is said to bring forth his gift and represent it where the same word is found it is evident that Gideon brought it forth the flesh and broth for the Angell to eat of whom he supposed to be a man for they used not to make pottage or broth to offer and the Angell bid him to offer it upon the stone which sheweth that Gideon had no such purpose before 4. Wherefore as Iosephus well noteth Melchisedeck milites Abraham hospitaliter accepit nihil eis ad victum deesse passus he entertained Abrahams souldiers with great hospitality suffering them to want no victuals Melchisedeck then brought forth the bread and wine for no other end but to refresh Abrahams company 1. For Melchisedeck is set forth both as a King and a Priest the producing of bread and wine was a princely gift the blessing of Abraham a priestly act 2. It was the use and manner to meet them that returned from battell with bread to refresh them therefore Moab and Ammon are accursed because they met not the Israelites with bread and water when they came out of Egypt Deut 23.4 3. Cajetane a chiefe pillar of the popish Church saith Nihil hic scribitur de oblatione sed de prolatione panis vini Nothing is written of the oblation but of the prolation or producing of bread and wine 4. Whereas Lyranus Tostatus and Bellarmine answer that Melchisedeck needed not to have brought forth bread and wine for their refreshing seeing they had sufficient already as Abraham saith vers 24. saving that the young men had eaten Pererius one of their owne friends doth easily remove this answer that this was unknowne to Melchisedeck what provision was in Abrahams campe and though hee had knowne it yet to shew his love and testifie his gladnesse he would notwithstanding have performed this friendly and liberall part Mercerus 3. Confut. Melchisedecks Priesthood consisted not in the sacrificing of bread and wine NOw it followeth to be declared wherein the priesthood of Melchisedeck consisted and in what principallity he represented the everlasting Priesthood of Christ. 1. It consisted not in that Melchisedeck was a perpetuall virgin Perer. for if Sem were Melchisedeck which is most probable as before is declared he had a wife 2. Neither was he a figure of Christ because he sacrificed in bread and wine and so represented as the Papists imagine the unbloudy sacrifice of the Masse for these reasons 1. Because the Scripture maketh no mention of sacrificing but onely bringing forth bread and wine for Abrahams refreshing 2. That wherein Melchisedecks priesthood consisted must bee divers from the offering and sacrifices of Aaron but Aarons priests offered bread and wine Ergo herein consisted not Milchisedecks priesthood 3. There is a great unlikelinesse betweene Melchisedecks offering and the sacrifice of the Masse for he offered bread and wine in substance but the papists imagine that in the Masse there remaineth nothing but the formes not the substance of bread and wine 4. If Melchisedecks priesthood did stand in the oblation of bread and wine then every bald Masse-priest that sacrificeth in the Masse should be a Priest after Melchisedecks order whereas it is peculiar to Christ onely Psal. 110.4 Thou art a Priest for ever after the order of Melchisedeck 5. Neither would the Apostle have omitted this speciall act of Melchisedecks priesthood wherein he represented Christ of purpose setting forth the comparison betweene Melchisedeck and Abraham for neither were thâ— faithfull Hebrewes uncapable of the doctrine of the Eucharist as Bellarmine imagineth seeing he treateth of as high mysteries as of baptisme and the resurrection chap. 6.2 and why should they be more uncapable than the Corinthians among the Gentiles whom Saint Paul instructeth concerning the Eucharist chap. 11. Neither as Pererius answereth was it a thing impertinent to make mention of Melchisedecks sacrifice of bread and wine if there had beene any such thing seeing the Apostle toucheth all other points of similitude and agreement betweene Christ and Melchisedeck and therefore would not have omitted this wherein they were most like 6. Whereas the fathers are objected that doe apply Melchisedecks bringing forth bread and wine to the Eucharist 1. The Apostle herein ought to prevaile more than all the fathers beside who maketh no such application 2. The Fathers doe not thereby shadow forth the Sacrament of the Eucharist as Ambrose saith Constat sacrificium pâ—riisse c. manere Melchisedeki instatutum quod totâ— orbe terrarum in sacramentorum erogatione celebratur c. The sacrifices of beasts are perished and the institution of Melchisedeck remaineth which is celebrated in the dispensation of the Sacraments The Fathers conclude a Sacrament not a sacrifice of bread and wine and so their testimonies make little for the popish sacrifice of the Masse 7. Many things are unlike betweene Melchisedecks producing bread and wine and the Masse Priests sacrificing He 1. presenteth them unto Abraham they offer them to God 2. Abraham and his company eat of Melchisedecks provision in the Masse the Priest doth all there is no eating or drinking 3. Melchisedeck blesseth Abraham
and blesseth God he blesseth neither bread nor wine the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham the Priest onely delivereth bread to the people and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance as is touched before the Masse-priest saith their substance is changed 6. Melchisedeck worshippeth God not the bread and wine the Masse-priest adoreth both So that in truth this example of Melchesedeck if they will stand to their tackling maketh altogether against the popish Masse sacrifice and nothing for it 4. Confut. Wherein Melchisedecks Priesthood consisted WHerein then the comparison holdeth betweene Christ and Melchisedeck the Apostle sheweth Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse so our blessed Saviour was indeed a King of righteousnesse Isay. 11.4 With righteousnesse shall he judge the poore 2. Melchisedeck was King of Salem that is of peace Heb. 7.2 so the Messias is a Prince of peace Isa. 9.6 3. Melchisedeck was without father or mother that is they are not mentioned in the story but Christ was truly without father as he was man and without mother as God 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie so none can declare Christs generation as he is God Isa. 53.8 5. Melchisedeck had no beginning of his life or end of his dayes that is expressed in the Scripture but Christ the word is truly without beginning being from all eternity neither shall he have any end He is Alpha and Omega the beginning and the end Revel 1.8 6. As Melchisedeck was both a King and a Priest so our Saviour is Prince of all the Kings of the earth Revel 1.5 and he is our great high Priest Heb. 4.14 7. But especially in these three points following did Melchisedeck resemble our Saviour as Melchisedeck was not a Priest anointed with any materiall oyle as Aaron but declared so to be by Gods owne mouth and the testimony of the spirit so Christ was anointed by the spirit of God Luk. 4.18 and made a Priest by an oath The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 7.21 8. As Melchisedeck was greater than Abraham for he blessed him and than Levi that payed riches in Abrahams loynes Heb. 7.4.9.10 so the Priesthood of Christ is greater than the Priesthood of Aaron 9. But herein most of all is Melchisedeck likened to the sonne of God because he received his Priesthood from none nor passed it over to any other in like manner as Christ succeeded none so neither doe any succeed him but he endureth ever and hath everlasting Priesthood Heb. 7.24 Object As Christs Priesthood is everlasting so it was necessary that he should have a sacrifice which should continue for ever 1. Which cannot bee the sacrifice upon the Crosse for that was but once done 2. Therefore it can be no other than the sacrifice of the Eucharist 3. neither doth it suffice to say that the efficacie or vertue of his sacrifice upon the Crosse continueth for ever for in this sense Noahs sacrifice might be said to be eternall because the efficacie of it remaineth still in keeping the world from being destroyed by water Perer. disp 7. in 14. Genes Answ. 1. But the Apostle sheweth the contrary that the once oblation of Christs body is that everlasting sacrifice of our high Priest Heb. 10.14 With one offering hath he consecrated for ever them that are sanctified 2. But the dayly sacrifice of the Masse it cannot be the Apostle saith which needed not dayly as those high Priests to offer up sacrifice Heb. 7.27 that cannot be an everlasting sacrifice which is dayly renewed and the sacrifice offered in the Church shall determine with the militant state thereof in earth and therefore cannot be everlasting 3. Noahs sacrifice procured no eternall or spirituall but a temporall benefit though to continue while this world lasteth and Christs sacrifice gave that durable force to Noahs sacrifice which was a figure thereof therefore Noahs sacrifice cannot be called everlasting or himselfe an everlasting Priest seeing that efficacie was not in himselfe or his sacrifice but in Christ the everlasting Redeemer and Priest 6. Places of Morall observation 1. Observ. Light afflictions goe before heavy judgements Vers. 2. THese made warre with Bala king of Sodom c. The Lord before he purposeth to bring an utter destruction upon any doth first admonish them with light punishments so he healeth with Sodome first they are scourged by these foure Kings of the East but seeing they received no warning thereby afterward the Lord rained upon them fire and brimstone Perer. We learne then that we should not neglect the gentle corrections of God lest they draw on heavy judgements thus God dealt with his owne people who were chastised sometime by a famine by the sword by the pestilence but when none of these would serve they were swept away and carried into captivity 2. Observ. To dwell among the wicked is dangerous FUrther in that Lot was carried away with the Sodomites we see that good men may together with the wicked taste of temporall judgements and what a dangerous thing it is to have any habitation or dwelling among the ungodly Muscul. therefore the Scripture saith Goe out of her my people that ye be not partakers in her sinnes that ye receive not of her plagues Revel 18.4 3. Observ. Rebellion no not against hard governours is to be attempted Vers. 4. TWelve yeares were they subject c. but in the thirteenth they rebelled first we see the justice of God in punishing the wicked life of the Sodomites with a tyrannicall government so the Prophet pronounceth this a curse upon the ungodly set thou a wicked man over him Psal. 109.6 Beside God punisheth the Sodomites for their rebellion where then a government is established though it be hard and unjust nothing is tumultuously to be attempted against it as the Lord commandeth that the King of Babylon who was but an hard Lord should be served and obeyed Ier. 27.8 Calvin 4. Observ. Riches evill gotten commeth to an evill end Vers. 12. THey tooke all the substance of Sodome c. They which used not their wealth to the good and comfort of the poore as the Sodomites did not Esech 16.49 doe heape it up to bee a prey for the enemie Calvin so the King of Babel boasteth That as a nest he had found the riches of the people Isa. 10.14 which they had first wrongfully scraped together 5. Observ. Gods enemies and the enemies of our Church our enemies Vers. 20. WHich hath delivered thine enemies c. Lots enemies are called Abrahams enemies and so indeed wee should account the enemies of Gods people and Church our enemies though in particular they have not hurt us Luther So the Prophet saith Doe not I hate them that hate thee c. I hate them with an unfained hatred as though
in Abraham Vers. 8. WHereby shall I know c. This question proceeded not from the doubtfulnesse or weakenesse of Abrahams faith as some Hebrewes which thinke that Abrahams posterity was punished with captivity because of doubting 1. For the Apostle saith he was not weak in faith Rom 4.19 2. And seeing hee beleeved without doubting an harder matter concerning one to come out of his owne bowels it is not like hee doubted of the lesse namely of possessing that countrey 3. Neither would the spirit of God have given such a commendation of Abrahams faith that it was imputed for righteousnesse if he had wavered or doubted 1. Some therefore thinke that Abraham asked a signe not for himselfe but in regard of his posterity that they might have some assurance of the inheriting of that land sic Rupertus Cajetan 2. Some thinke that Abraham doubted not of the promise but of the manner whether it were absolute or conditionall for it was both to possesse the land was an absolute promise but to inherit it for ever was tied to the condition of obedience 3. Rasi thinketh that Abraham asked by whose merit hee should possesse the land as though the merit of his sacrifice brought him thither 4. But others doe better touch this point that Abraham only for the better confirmation of his faith desireth to be instructed concerning the manner and of the time when it should be fulfilled as Mary moved the like question how shall this be Luke 1. Augustine and so accordingly the Lord afterward setteth downe the time after 400. yeares Theodoret And this is rather a signe of Abrahams faith then a note of incredulity in asking this question for the wicked and unbeleevers at the first reject Gods promises the faithfull desire more to be confirmed Calvin 5. Farther we must observe that there were speciall motions in the Saints which are not now to be drawne into example as Gedeon and Ezechias asked signes Iud 6.37 2 King 20.18 Calvin and so Aquinas saith well Abraham petiâ—t signum ex instinctu divino Abraham asked a signe of a divine instinct QVEST. XII Why Abraham tooke of three kinds of beasts Vers. 9. TAke me an heifer of three yeere old c. So it is to be read rather with Aben Ezra than three heifers as the Chalde readeth I will let passe the allegories and mysticall significations which are diversly gathered upon these words 1. Some by the beasts which were divided understand the evils and afflictions which happened to Abrahams posterity by the birds not divided their deliverance and prosperity 2 Philo thinketh that these three kindes are taken for sacrifice the heifer goat ramme because of their meeknesse and tamenesse which suffer themselves in great heards to be driven by a child and for that they are profitable for labour for food for clothing 3. Lyranus thinketh that by these beasts and fowles are signified Christs vertues by the heifer his labour and patience by the sheepe his innocency by the turtle his continency by the dove his meeknesse 4. In that three sorts of beasts were taken some understand the three generations while the people were oppressed by the turtle the fourth generation when they came forth into the wildernesse Theodoret some the renewing of the covenant with the three Patriarkes Abraham Isaak Iacob or the three kinds of government among the Israelites of Judges Kings high-High-priests Perer. Some the three seasons from Adam to Noah from Noah to Abraham from Abraham to David Augustine 5. By the dividing of the beasts and the not dividing of the fowles some understand by the first the afflictions of the people when the children should be separated from their parents by the other their deliverance some by the first insinuate such as were carnall among the people by the other such as were spirituall Augustine 6. By the lighting of the fowles upon the dead carcases which Abraham drove away some doe decypher the attempts of the Aegyptians against the Israelites to devoure and destroy them but that God disappointed them some the assaults of evill spirits upon carnall men Augustine some the wandring thoughts that seaze upon our praiers spirituall sacrifices Gregorie 7. By the seâ—ting of the sunne v. 17. some vnderstand the death of Ioseph when the affliction of the Hebrewes began some the end of the world when the greatest persecution should be and by the smoaking fire brand the end of the world and fierie iudgement Augustine But wee need not thus hunt for allegories which are not only mens devises as it may appeare by the uncertainty and variety thereof Sundry men as their fancies lead them doe invent sundry allegories It shall only suffice us to know that God appointeth these kinds to be offred partly for sacrifice as Iosephus partly to be as signes of the covenant which the Lord maketh with Abraham and as Chrysostome well noteth because it was the manner of men when they made a solemne covenant to cut a calfe in twaine and to walke betweene the parts thereof Ierem. 34.18 wishing the like to themselves if they breake the covenant the Lord vouchsafeth to observe the same manner QVEST. XIII Of the divers kinds of trances Vers. 12. AN heavy sleepe or trance Philo noteth foure kinds of trances or ecstasis in the Scripture 1. Madnesse or phrensie that commeth of some distemperature Deut. 28.28 The Lord shall smite thee with madnesse and blindnesse and astonishing of heart 2. Astonishment of the minde upon some sudden and strange accident as Isaak was astonished at Esaus comming in after Iacob Gen. 27.33 3 The quiet rest and contemplation of the soule as when the Lord cast Adam into a sleepe Gen. 2.4 When as the soule is ravished with some divine inspiration and revelation as Peter was Act. 10 QVEST. XIV The time of the dwelling of Israel in Aegypt Vers. 13. THey shall bee a stranger in a land not theirs foure hundred yeares 1. First it is untrue that the Israelites dwelled in Aegypt full foure hundred yeares of which opinion is Genebrard For from Caath who went downe into Aegypt with Iacob Gen. 47. and lived in all 133. Exod. 6. who begat Amram who lived ann 137. the father of Moses who was 80. yeare old when Israel came out of Aegypt there are not above 350. yeares from which some must bee detracted wherein the fathers and their children lived together 2. Neither did they dwell in Aegypt lesse than 200. as Chrysostome or 210. as Lyranâ—â— but 215. yeares as it may be thus gathered S. Paul from the promise first made to Abraham to the giving of the law in the first yeare of the going forth of Israel out of Aegypt reckoneth 430. yeares Galat. 3.17 of this summe 215. yeares were run when Iacob went downe into Aegypt from the time of the promise in the 75. yeare of Abrahams age till Isaaks birth in the 100. yeare Gen. 22.22.5 are 25. yeares from Isaaks birth to Iacobs are
deale with the gain-saying Jewes would not so much stand upon his Apostolike illumination neither would they rest upon it 3. Neither is the word seed taken here not singularly for the person of Christ but collectively for the whole spirituall seed of Abraham the people of God consisting of the Jewes and Gentiles Beza for this sense seemeth to bee coact and not proper and the Apostle himselfe denieth it to bee understood of many but of one 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jewes which hee was experienced in being brought up under the feet of Gamaliel who all generally did hold this promise of blessing in Abrahams seed to be understood of the Messiah Perer. for thus the Apostles reasoning should be inverted and that made his conclusion which is his argument for the Apostle doth not reason thus This place is referred to the Messiah Ergo he saith not seeds but seed But thus rather standeth his argument In saying seed not seeds hee meaneth but one Ergo the Messiah that is Christ. 5. Wherefore if the Apostles words bee thorowly weighed and examined he enforceth two conclusions in this one sentence the first is that this place out of Moses must needs be interpreted not of all Abrahams seed confusedly but of some one specially the other is that this being evicted that the Lord in this promise speaketh but of one it will follow of necessity that this one must be Christ. For the first that Abrahams seed is not understood promiscuè for all his seed the Jewes themselves could not deny for this seed was first restrained to Isaack and Ismael excluded then in Isaack it was assigned to Iacob and Esau refused in Iacob this seed was singled out in Iuda when the other tribes were carried into captivity and never returned therefore seed here cannot bee taken for many but wee must still proceed in descending till we come to one in whom this blessing is performed Calvin For the second that this one must be Christ it will necessarily follow because none else can be named in whom all the Gentiles received this blessing for that place Psal. 72.17 All nations shall blesse him and be blessed in him cannot be understood of Salomon who was so farre from procuring a blessing to all nations that he brought a curse upon his owne nation and posterity when for his idolatry a rent was made in the Kingdome the smallest part falling to the share of his sonne Rehoboam And beside this Psalme is a propheticall song of Christ under the type of Salomon as vers 5. They shall â—eare him as long as the Sunne and Moone endureth vers 11. All Kings shall worship him vers 17. His name shall endure for ever These sayings cannot be uttered of Salomon or any other mortall man but onely are true of the Lord Messiah There being then none else found by whom the Gentiles were spiritually blessed in being called from their filthy idolatry to the knowledge and worship of the true God in being lightned with Scriptures brought to the acknowledgement and so remission of their sinnes but onely Christ none else in whom they beleeve whose name is blessed among them Who can this else bee but Jesus Christ the Messiah And thus it is evident that the Apostle hath reasoned strongly from this place that salvation commeth not by the Law but by faith in Christ which is the thing the Apostle in this place intendeth to prove QUEST XXIII Whether Abrahams obedience or Isaacks patience were more notable IT may seeme that Isaacks obedience in yeelding himselfe willingly to death was more excellent and worthy of note than Abrahams because it is a greater patience to suffer death for Gods cause than to inferre it Isaack also should have felt the sorrowes and pangs of death in his body which Abraham was onely to behold Notwithstanding these reasons Abrahams example of obedience excelled 1. Because he was to sacrifice his onely most beloved and innocent sonne which was no doubt more grievous unto him than if he had died himselfe 2. Isaacks death came unlooked for it should have beene finished at once Abrahams griefe as it pierced his heart three continuall dayes before so the remembrance of this fact would have continued still 3. The Scripture giveth sentence with Abraham which maketh mention in this place and others beside of Abrahams offering up of Isaack but ascribeth no part thereof to Isaack Now because that example of the King of Moab which offered up the King of Edoms sonne in sacrifice and not his owne as the common opinion is may be thought to resemble Abrahams fact here it shall not be amisse briefly to examine that place as it is set downe 2 King 3.27 QUEST XXIV Whether the King of Moab sacrificed his sonne and wherefore FIrst then 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abrahams faith which doubted not to offer his sonne as Lyranus therefore he attempted to doe the like for at this time the Israelites did not so greatly prosper the kingdome being divided because of the idolatry of Salomon and diversly afflicted and the King of Moab offered not his owne son but the King of Edoms as it is expounded by Amos 2.1 For three transgressions I will not turne to Moab c. because it burnt the bones of the King of Edom as lime 2. Neither did the King of Moab this by the advice of the Priests after the example of Israel because they used to offer up their sons to Molech thinking to please the God of Israel hereby Burgens For the Israelites rather learned this idolatrous use of the Gentiles and the Israelites prospered not but were punished of God for such impieties 3. Nor yet did the King of Moab this to move the Israelites to commiseration when they should see to what misery and necessity he was brought to offer such a bloudy sacrifice as Tostat. and Vatab. for he did it rather to despight them as shall even now appeare 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods and to procure their help which opinion indeed the heathen had of such wicked and devillish offerings Cajetan Perer. 5. But it is most likely that the King of Moab assaying to breake thorow to the King of Edom and could not tooke the Kings sonne of Edom that was to reigne after him and therefore is called the King of Edom Amos 2.1 and sacrificed him in the sight of his father to his great griefe Iunius QUEST XXV What was the cause of the indignation against Israel SEcondly where it followeth thus For that Israel was sore grieved and they departed from him or there was great indignation against Israel 1. This is not referred to the indignation or wrath of God as though the Lord should be offended with Israel sent a plague amongst them because
yeare c. since our money is spent c. 1. This was neither the second yeare from the beginning of the famine as the Hebrews imagine that after Iacobs comming into Egypt at his prayer Nilus came to his ordinary course and God for his sake remitted the five yeares of famine at that time which came afterward for this is contrary to the story Gen. 45.6 where Ioseph saith there were five yeares of famine yet behind neither was this in the third yeare but their money was spent in the fift yeare they had corne the sixt yeare for their cattell and in the seventh yeare they had given them seed to sow their grounds because the 7. yeares of famine were expired during the which they could not sow sic Mercer Iun. Luther Calvin 2. Isaack Carus maketh this a doubtfull speech thus reading if our money be spent supposing that they gave all their money in the beginning to Ioseph and he gave them corne for it as long as their money did last according to his discretion but this is not like for the text is v. 15. when money failed in the land of Egypt they had no more money to bring 3. Likewise it is uncertaine as some doe note that corne continued all at one price all the yeares of famine it is like that Ioseph did set reasonable prices but whether at the same continuall rate it cannot be gathered Mercer QUEST VIII Whether Ioseph dealt hardly or unjustly in taking the Egyptians money cattell and land for corne Vers. 20. SO Ioseph bought all the land of Egypt for Pharaoh It may seeme very hard that Ioseph when he had received all the Egyptians money for corne doth take also their cattell and last of all their land wherefore Iosephs fact may be thus justified 1. The corne which was layd up in Pharaohs barnâ— was proper to the King for in the seven plentifull yeares Pharaoh had taken up the fift part for his money of the people and now he selleth it againe Muscul. therefore here was nothing but just 2. Beside the equitie we must consider Iosephs fidelity it became him to deale faithfully with Pharaohs goods being put in trust withall and it is like that he did nothing without the privity and direction of the King Calvin 3. Iosephs charity appeared who when as the people had sold themselves to be Pharaohs servants and their lands Ioseph remitteth their service and taketh only their lands Perer. 4. His liberality also is seene in this that whereas he might have taken foure parts for Pharaoh and left the fift for them he only reserveth the fift part for Pharaoh whereas in fruitfull grounds such as the land of Egypt was husbandmen doe willingly occupie land for the halfe of the increase Mercer Perer. 5. Iosephs justice appeareth in that he doth not force them to any thing but al is done by the peoples franke offer and willing consent Calvin 6. Iosephs prudencie and policie may be considered who tooke this course both for the maintenance of the crowne and common-wealth the King and his people he sold them corne and gave it not no gratis accipiendo cultum terrarum relinquerent quoniam qui alieno utitur suum negligit lest if they had received it freely they might have lived idly and neglected tillage for hee that may live of anothers will be carelesse of his owne Ambros. officior 2.16 who further saith that Ioseph did this ut constitueret tributum quo suae tutius habere possent to raise a tribute that every man for ever after might more safely hold his owne 7. The people were so far from complaining of Iosephs injustice or hard dealing that they thankfully acknowledge that he had saved their lives vers 25.8 God by this meanes doth punish the Egyptians riotous and licentious life in the yeares of plenty by their extreme penurie and scarcity now Mercer QUEST IX Wherefore Ioseph removed the inhabitants of Egypt to new dwellings Vers. 21. HE moved the people to the cities from one side of Egypt c. 1. They were not removed from the principall cities to smaller townes as some expound but the contrary rather they were removed from their fields and grounds to the cities 2. They were not carried from one side of Egypt to the other that had been too great a toyle but throughout Egypt this course was taken that the owners and former possessours should change their grounds 3. Which was done to this end to acknowledge Pharaoh to bee Lord of their grounds and that it should not grieve them to pay this new tribute and imposition out of those possessions assigned them which might have seemed grievous in their old inheritance Iun. Mercer QUEST X. Of the privilege and immunitie of the Priests in Egypt Vers. 22. FOr the Priests had an ordinarie 1. All the interpreters doe so reade but Iunius who thinketh that those were chiefe officers rather to the King that had this immunitie than the Priests because Iosephs family was nourished at the Kings charge and his fathers houshold also as a part of his family which otherwise the Egyptians would have repined at Cont. 1. Iacobs family was nourished by the Kings extraordinary favour as likewise his dwelling was given him in the best of the land and therefore there was no repining at it 2. The officers also might be nourished at the Kings charge but they are not spoken of because they belonged to Pharaohs houshold whereof Moses speaketh not here but of the other subjects 3. The consent of interpreters the Chalde and Septuagint which here translate Priests with Calvin Muscul. Mercerus Tostatus Pererius and others the testimony of forreine writers Herodot in Euterpe Diodorus lib. 2. that Priests had their ordinary from the King the great honour and dignity of the Priests in Egypt who were honoured for their continent and contemplative life Hierom. ex Cheremon lib. 1. advers Iovinian were held the Masters and chiefe professours of the Mathematickes and other liberall sciences Arist. princip Metaphys were conversant and of counsell with the Kings of Egypt Strab. lib. 17. all these reasons doe shew that it is most probable that this favour was rather shewed to the order of Priests than of any other 2. Neither was this ordinary allowed to the Priests only in this time of famine as Mercerus thinketh but it was a perpetuall custome for the Priests to be so maintained singulis corum continuo cibi sacripraesto sunt c. meat is prepared daily for every one of them Herodot in Euterpe QUEST XI Whether Ioseph offended in giving allowance of food to the Priests of Egypt NOw in that Ioseph as Pharaohs chiefe officer alloweth this ordinary to the idolatrous priests 1. Hee is not therein to be reprehended for his connivence because he did no more resist their superstition Calvin for it is not unlike but that he did what he could and was grieved that he could not helpe it as he desired 2. But seeing the law and
custome and princes pleasure was so that they should be maintained and he was but the kings officer and minister to see every one served according to their allowance Ioseph could not have gainsayed without very great tumult and sedition seeing those superstitious priests were greatly honoured with the king and people Mercer QUEST XII Why Iacob desireth to be buried in Canaan Vers. 30. BVrie me in their buriall Iacob desireth to be buryed with his fathers in the land of Canaan 1. Not thereby shewing his hope of remission of sinnes in Christ as Augustine interpreteth sepultura mortuorum remissionem significat peccatorum the buriall of the dead signifieth the remission of sins quaest 161. in Genes for although Iacob had this hope of remission of sinnes yet it is not the proper and literall meaning of these words 2. Neither yet was it the love of his country that moved him wherein men desire to live and die Oleast there was a greater matter that moved Iacob 3. Neither yet as Lyranus because he hoped to be one of those which should rise out of his grave at the resurrection of Christ for this is too curious and it is not like that any buried so long before or so far off as this double cave was thought to be 30. miles from Ierusalem did rise out of their graves but some about Ierusalem and such as had beene lately dead and were knowne in the citie for the text saith they went into the holy city and appeared to many Matth. 27.53 and it is like that they returned to their graves againe 4. Therefore Iacob desireth to be buried with his fathers partly to testifie his faith that he doubted not â—ut that his soule should presently be joyned to his fathers Calvin and his body rise againe in the generall resurrection Mercer partly to admonish his children not to be too much addicted to the pleasures of Egypt but to wait for their returne into the land of Canaan as Ioseph also dying declared his hope Gen. 50.25 Muscul. QUEST XIII Why Iacob causeth Ioseph to sweare Vers. 31. THen he said sweare unto me Iacob requireth an oath of Ioseph not because he did mistrust his obedience but 1. that Iacob might be better satisfied and confirmed in the thing which he desired 2. Lest that Ioseph might have beene otherwise perswaded or overruled by Pharaoh to have his father buried in Egypt and therefore Ioseph when he obtained leave of Pharaoh to burie his father hee urgeth the oath which he made to his father Gen. 50.6 Mercer Rupert 3. Hee rather bindeth Ioseph to performe this than any of his other sonnes because of his authority and favour with Pharaoh QUEST XIV How and whom Iacob worshipped toward the beds head Vers. 31. HE worshipped toward the beds head 1. Some doe read he worshipped toward the top of his rod for mittah signifieth a bed mitteh a rod so the Septuagint and they which follow this reading 1. Some interpret that he worshipped toward Iosephs rod or scepter as giving reverence to him Chrysost. 2. Some that he leaned upon his owne staffe doing reverence to Ioseph Theodoret 3. Some that he worshipped Iosephs scepter as a figure of the kingdome of Christ Procop. But all these are deceived by the translation of the Septuagint who themselves in the 48. chap. vers 2. doe translate not rod but bed as Hierome well noteth tradit in Genes 2. Some doe read the beds head and they that follow this reading 1. Some say that he worshipped that way because it was east ward toward Ierusalem Lyran. as though Iacob had beene so superstitious as to set his bed east and west 2. Some because God is present at the beds head so the superstitious Hebrews 3. But he did nothing else but reare himselfe upon his pillow at his beds head leaning also upon his staffe and so gave thankes to God and that he bowed upon his staffe may be supplied out of the Apostle to the Hebrews Heb. 11.21 Iun. Perer. 4. Places of Doctrine 1. Doct. Corne and food more worth than money Vers. 14. ANd Ioseph gathered all the money the Egyptians that were horders up of gold and silver yet were contented to exchange their money for corne we see then that money if it be rightly estemed of is a baser thing than that which belongeth either to the belly or backe Muscul. which consideration should teach men not to covet money but if they have foode for the belly and rayment to put on to be therewith content as the Apostle saith 1 Timoth. 6.8 2. Doct. They which preach the Gospell must live of the Gospell Vers. 22. ONly the land of the Priests bought he not for the Priests had an ordinary of Pharaoh the law of nature then teacheth that they which attend the service of God and the instruction of the people should have their publike maintenance seeing Pharaoh an heathen prince was so liberall toward his idolatrous Priests much more should Christian Princes take care to provide for the Ministers of the Gospel for as the Apostle saith As they which did wait at the altar were pertakers with the altar so hath the Lord ordained that they which preach the Gospel should live of the Gospell 1 Cor. 9.13 14. Calvin Luther 3. Doct. They are fit to teach others that first can teach themselves Vers. 23. I Have bought your land for Pharaoh loe here is seed for you c. Gregorie hereupon collecteth that as the Egyptians received no seed till first they had yeelded their land and themselves to be servants to Pharaoh so they are fit to have the seed of Gods word committed unto them which first have reformed their owne life and consecrated themselves to the service of God Restat ut loquendo quisque dâ—ceat vitam alies quam ipse moribus servat It remaineth that he teach others to live well who hath reformed his owne lib. 6. Moral So the Apostle reproveth the Iewes thou which teachest another teachest thou not thy selfe Rom. 2.21 4. Doct. Though sumptuous funerals are not to be desired yet the bodies of Saints must be reverently buried Vers. 30. WHen I shall sleepe with my fathers thou shalt carry me out of Egypt c. Although pompous funerals and sumptuous burials doe not profit the dead which are as Augustine saith rather viventium solatia than subsidia mortuorum comforts for the living than helps for the dead which Augustine sheweth by the example of the rich man and Lazarus that as the one was not helped by his precious and solemne exequies so neither was the other hindred by his vile and base sepulture yea the Heathen man could say eâ—lo tegitur qui non habet urnam he hath heaven for a cover that wanteth a grave neither did Iacob desire to be buried in Canaan either for the holinesse of the place or that he had a delight in pompous solemnities but to testifie his faith as before is shewed quaest 12. yet by this charge
verse Vers. 10. THe scepter shall not depart 1. The word is shebet which is sometime taken for a tribe Psal. 78.68 and so Iunius readeth here it signifieth also a scepter Hierom Mercer Pagnin agreeable whereunto the Septuagint and Chalde read the Prince shall not faile c. and the next word giveth it because it belongeth to the Prince to make lawes 2. The word mechochech doth not here properly signifie a Captaine as H.S. translate nor a Scribe C. but a Law-giver as it is taken Psal. 60.7 Iudah is my Law-giver Iun. Mercer 3. From betweene his feet not because Kings or Judges use to have Scribes sitting at their feet as the phrase is taken Deut. 33.3 Vaâ—ablus Calvin but the meaning is that Iudah should alwaies have a Law-giver borne of his posterity so is the phrase used Deut. 28.50 and brought up as upon his knees Gen. 50.23 Iun. The Latine and Greeke Translator keeping the same sense read a Captaine out of his thigh the Chalde from among his sonnes which in effect is the same Mercer 4. Shiloh some derive of shalah which is to be peaceable Mercer Some of shalach to send reading cheth for he Hierome Some read shiloh making it two words which signifieth which to him supplying are due or laid up which is the meaning of the Septuagint Oleaster But it is most like to come of shil which is a son and he is put for van shiloh then is his son and it seemeth to be derived of shiliah which signifieth the burthen or after-birth and is taken for the childe contained therein Deut. 28.57 but is more specially understood of Christ who proceeded from the womb of a virgin 5. The people shall be obedient unto him rather than shall be gathered or he shall be the expectation of the Gentiles as Hierome as is shewed before in the divers readings and therefore we need not busie our selves with Pererius to search how Christ should be said to be the expectation of the Gentiles either with Augustine to understand it of the expectation of his second comming or that the Gentiles stood in need of Christ and therefore ought to expect him or to understand it of the converted Gentiles that looked for Christ Perer. for the true reading of these words will ease us of this labour though I deny not but that Christ was also the expectation of the Gentiles as he is called the desire of the nations Hagg. 2.8 so called of the effect that considering the great salvation which Christ brought to the Gentiles he ought to be desired of all and was desired after the light began to appeare unto them QUEST XII Against the Iewes who deny the prophecie of the comming of the Messiah to be fulfilled Vers. 10. THe scepter shall not depart 1. The Hebrewes doe but câ—vill that by shebeth which signifieth a scepter or rod doe understand affliction for neither is it true that affliction departed not from Iudah till Messiah came and the next words nor a Law-giver from betweene his feet doe shew that it is here taken for a scepter rather than a rod or scourge and Iacob prophesieth all happie and prosperous things to Iudah 2. Neither is this the sense that after Messiah is come who should restore the kingdome of Iudah the scepter should never depart for beside that Iacob speaketh not of the spirituall but temporall regiment of Iudah the words will not beare that sense which are guad che untill not after Messiah is come 3. Rab. Salomons conceit is without shew of reason who holdeth that the scepter is not yet departed from Iudah and therefore concludeth that the Messiah is not yet come for it is notoriously evident to all the world that the Jewes have no common-wealth at this day or regiment but are tributaries and subjects to other Kings as to the Persian the great Turke and others 4. Some Hebrewes take Shiloh for the proper name of that Citie where the Arke of God continued a long time as though the meaning should be this that Iudah should not lose his dominion till a King came that should be annoynted in Shiloh which they tooke to be Saul Contra. 1. Saul was not elected King in Shiloh but in Mizpeh 1 Sam. 10.17 Shiloh was then forsaken and became desolate the comming of Shiloh is then improperly taken for the desolation and ruine thereof 3. After this Iudah began to have thescepter in David and therefore it is an impudent and shamelesse glosse to make the regiment of Iudah then to have an end when it tooke beginning 5. And it is absurd to make this Shiloh Nabuchadnezzer who should be the man sent of God to punish Israel and by whom the scepter was taken from Iudah which is the opinion of some Hebrews for after the captivitie Zerubbabel the sonne of Selathiel was the Prince of Iudah and a Captaine and lawgiver to the people Ezra 2.2 Hagg. 1.1 6. Some say that this promise for the continuance of the regall authoritie in Iudah untill the Messiah came was only conditional if their sinnes did not deserve otherwise Contra. 1. No such condition in Scripture is expressed not here inserted by Iacob 2. It is to be observed that the promises concerning the Messiah are absolute and not conditionall as that he should come of the seed of Abraham and of the root or stock of David and that he should be born of a virgin and that in Bethlehem as these prophecies had no condition annexed no more hath this ex Perer. QUEST XIII How this prophecie of Iudah was accomplished WHerefore the Jews doe but cavill and in vaine seeke to obscure this prophecie of Iacob concerning the Messiah But a greater question ariseth among our selves how and when this prophecie tooke place for seeing the Israelites had foure kinde of governments 1. They were governed by Captaines Moses and Iosua 2. By Judges 3. By Kings till the captivitie 4. By the high priests that were as Kings untill Herod in all these changes unlesse onely under the Kings the government was least of all exercised by the tribe of Iudah for Moses was of Levi Iosuah of Ephraim two onely of the Judges Othâ—niel and Ibzah were of Iudah and from the returne out of the Captivitie the high Priests were the chiefe commanders and many of them crowned Kings how then can it be justified that the scepter did not depart from Iudah till the Messiah came 1. Some thinke that the scepter and kingdome is not strictly tyed unto Iudah but onely a principalitie in respect of other tribes which might be though other tribes had the regall authoritie Euseb. lib. 8. de prapar Contra. 1. But Iacob directly saith the scepter shall not depart from Iudah the S. and C. reade the prince shall not faile from Iudah 2. How could Iudah have the principalitie when another tribe had the imperiall authoritie there is no question but that after the Captivitie the tribe of Levi having the crowne had also
the preeminence and principalitie over other tribes 2. Some thinke that Zerubbabel of Iudah and his posteritie had the princely authoritie till Herod Cyrill lib. 8. cont Iulian. Contra. 1. The histories of that nation as is extant in Iosephus doe testifie the contrarie that the chiefe government was in the Machabees and their line which were of Levi Aristobulus sonne of Hircanus the sonne of Simeon was the first Levite that bare a crowne and it continued in his race untill Herod 2. We want not sufficient evidence for this is in the Scripture for the prophet saith concerning Ieconiah that none of his seed should sit upon the throne of Dauid Ierem. 22.30 in him the regall line of Iudah ended 3. A third opinion is that the high priests after the captivitie were of Iudah by the mother side as Iehoiada the priest married Iehoshabeath sister to Ahaziah the King 2 Chron. 22.11 sic Tâ—status some say further that they were also of the tribe of Iudah by the fathers side and by this meanes the scepter did not depart from Iudah Contra. 1. It is uncertaine whether the high priests did alwaies take their wives out of the tribe of Iudah though some did nay it is more probable they did not 2. Though they did yet could they not be said to be of the tribe of Iudah for the tribes were counted by the fathers side not the mothers 3. And by this meanes it should be rather true of Levi that the scepter should not depart from him than of Iudah 4. Neither will it satisfie to say the high priests were of Iudah by the fathers side for then the Machabees might have challenged the kingdome by inheritance whereas it came to them by election as Ionathan was chosen by consent of the people in the place of Iudas 1. Mach. 9.31 and beside the Apostle witnesseth that never any of the tribe of Iudah had the office of the priesthood Heb. 7.14 but Mattathias was a priest 1 Mach. 2.1 and therefore not of Iudah 4. Cajetanus answereth that the scepter was taken away quoad actum in act but not quoad spem in hope but still they were in expectation that the kingdome should be restored in the Messiah Contra. This answer is not sufficient 1. Because Iacob speaketh of the visible and terrene kingdome annexed to Iudah whereof there was no hope to have it restored as the prophet Ieremie saith of Iâ—conias that none of his seed should sit upon the throne of David Ierem. 22. and yet the Messiah came of Ieconiah his kingdome was therefore spirituall 2. By this interpretation this place which we urge against the Jewes to prove that the Messiah is come should want his force seeing they might also answer that the kingdome of Iudah is onely ceased and intermitted in act but not in hope to be restored 5. Canus lib. 2. de loc theolog hath found out this answer that the tribe of Iudah had not lost the scepter quoad jus in respect of their right though quoad usum in regard of the use it might bee administred by other tribes and to this purpose hee alleageth that place 1 Machab. 14.41 How the Iewes and priests consented that Simeon should bee their prince and high priest perpetually till the Lord raised up the true Prophet where the men of Iudah surrender their right to Simeon Contra. 1. True it is that the right of the kingdome appertained to Iudah and neither could the tribe of Iudah give it to any other tribe nor they take it and therefore it is well observed that the Machabees and their posteritie were justly punished of God as usurpers first in being perverted with the wicked sect of Sadduces for Ioannes Hircanus the sonne of Simon was a Saducee and put many of the pharises to death so did his sonne Alexander who slew 50000. Pharises secondly they were dispossessed of their crowne and dignitie by Antipater their servant and his sonne Herod 2. Yet this cannot bee the meaning of this prophecie for then wee could not conclude out of this place against the Iewes that the Messiah is come seeing they may also answer that the scepter is not gone from Iudah yet quoad jus in respect of the right and therefore they may yet expect the Messiah Iacob therefore must be understood to speake of a reall and visible principalitie in Iudah which should not cease till Messiah was to come and the ceasing thereof should be taken as a manifest argument of the approaching of the Messiah 6. Wherefore seeing it is manifest that the scepter and princely government did not really remaine in the tribe of Iudah till the comming of the Messiah for Ezechiel thus prophesieth of the kingdome of Iudah Thus saith the Lord I will take away the diademe and take off the crowne it shall be no more the same c. I will overturne overturne overturne it till hee come whose right it is and I will give it him Ezech. 21.26 27. And so indeed the government after the captivitie was thrice turned and changed first they had captaines as Zerubbabel for their chiefe governours then the high Priests last of all Kings Seeing I say that the reall and actuall principalitie and regiment of Iudah ceased not long after theâ—r returne out of captivitie as the Prophet Amos saith In that day will I raise up the tabernacle of David that is fallen downe chap. 9.11 And seeing further that it sufficeth not that the princely regiment remained still in the tribe of Iudah in hope or in right for the Iewes might answer us that it so remaineth still therefore this prophecie can receive no other sense or interpretation than one of these foure waies which I will set downe with the approbation of the best 1. Some by Iudah understand not the tribe of Iudah only but the whole nation of the Iewes both because although there were of the tribes of Levi and Benjamin among them yet the whole Common-wealth had the name of Iudah and the Kingdome was in the tribe lot and territorie that appertained to Iudah and therefore it may fitly bee called the scepter of Iudah though it might bee usurped by some not of the tribe of Iudah and in this sense it is true that the Iewes had alwaies a King and governour of their owne nation untill Herod an Idumaean invaded the regall dignitie in the 30. yeare of whose reigne Shiloh the Messiah was borne Pererius who alleageth Eusebius histor lib. 1. cap. 6. August lib. 18. de civit Dei c. 45. Rupertus lib. 9. in Gen. c. 29. as authors and fautors of this opinion This interpretation might well bee received but that it seemeth by Iacobs severall prophecies of his sonnes that hee meaneth particularly the tribe of Iudah and such as should be borne of that tribe for so is the meaning of that phrase from betweene his feet and seeing Iacob had said before thy brethren shall praise thee thy fathers sonnes shall bow unto thee meaning by
same God as S. Paul exhorteth to keepe the unitie of the spirit in the bond of peace for there is one Lord one faith one baptisme Ephes 3.4 5. Therefore Christians doe much forget themselves in dishonouring their holy profession with unbrotherly strife and contention 3. Mor. Oaths must be religiously kept Vers. 6. GOe and burie thy father as he made thee to sweare Even Pharaoh an Heathen prince made conscience of an oath and therefore condescended to Iosephs request This example shall condemne many Christians that are carelesse to performe their oathes Calvin whereas the Scripture teacheth that a man should keepe his oath though hee swear to his owne hinderance Psal. 15.4 4. Mor. A guilty conscience alwayes fearefull Vers. 15. IT may be that Ioseph will hate us Iosephs brethren now after 40. yeares call to minde the trespasse committed against Ioseph Mercer such is the nature of a guilty conscience upon every occasion it is apt to be revived and stirred as the Lord said to Cain If thou doest not well sin lieth at the doore Gen. 4.7 of such Moses saith the sound of a leafe shaken shall chase them Levit. 26.36 Therefore when any hath sinned let him seeke soundly to heale the wound of his conscience that it doe not grieve him afterward 5. Mor. Perfect reconciliation doth good for evill Vers. 21. FEare not I will nourish you c. Ioseph here sheweth his unfained reconciliation in that he doth not only forgive his brethren but also doth them good Many now adaies thinke they are perfectly reconciled if they doe not recompence evill though they will not extend their hand to doe good to them who were before their enemies But our Saviours doctrine is otherwise that we should doe good to those that hate us Matth. 5. vers 44. 6. Mor. To renounce the world and the vanities thereof Vers. 22. IOseph dwelt in Egypt he and his fathers house The Latine readeth with his fathers house it is like that Ioseph did joyne himselfe in society of religion with his fathers house yet executing his place of government still wherein he shewed that he regarded not the honours and pleasures of the Court in respect of the fellowship with Gods Church So the Apostle saith of Moses that he chose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 by these examples we are taught to renounce this world not to be entangled with the vanities thereof but to presse forward in desire to our heavenly Canaan Here then is an end of this booke which the Jewes make such account of that they have numbred the very letters which make 4395. But as they dwell in the letter so we should take delight in the spirituall sense and godly edifying Thus have I by Gods gracious assistance finished this laboursome and painfull worke most humbly beseeching God to make me able to goe forward in this course if he shall see it to be to his glorie and the good of his Church to whom I give all hearty thanks who hath thus far holpen and assisted me and so I conclude with that saying in the Revelation Praise honour and glory be unto him that sitteth upon the throne and unto the lamb for ever Revel 5.13 FINIS Hexapla in Exodum That is A SIXFOLD COMMENTARY UPON The second Booke of MOSES called EXODVS VVherein according to the Method propounded in Hexapla upon Genesis these six things are observed in every Chapter 1. The argument and method 2. The divers readings 3. The questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall common places applied VVherein in the divers readings these translations are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition 10. And the Hebrew originall maketh the tenth And in the same there are well nie two thousand Theologicall questions handled and above fortie Authors old and new writing upon this booke abridged Divided into two parts or Tomes The first containing the deliverance of the Israelites with their preservation The other the constitution and setling of their State by wholesome lawes By ANDREW WILLET Professor of Divinitie The first Part or Tome PSAL. 77.20 Thou didst lead thy people like sheepe by the hand of Moses and Aaron VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND mightie Prince IAMES by the grace of God King of Great Britaine France and Ireland Defender of the true Christian Faith ANtipater King of Macedonia most gracious Sovereigne when one presented unto him a booke treating of happinesse is said to have rejected it with this answer I am not at leisure To whom the presenter replied Be not King if thou hast no leisure Your Majestie with better reason might be excused by want of leisure if such kinde of presents were neglected both because your Highnesse affaires of the Kingdome are greater and such gifts are now exhibited oftner But that replie was rash and audacious for he so much the more is worthie the name of a King who intending more weightie businesse cannot attend smaller matters yet seeing Princes are as Gods in earth and this is Gods glorie who dwelling on high abaseth himselfe to behold things in heaven and earth may it please your Majestie to descend a little from your Throne of honour and to vouchsafe to take knowledge of this gift which is now offered I here present to your sacred view the historie of Moses birth education acts and exploits whose faithfulnesse in Gods house courage against Gods enemies clemencie and pietie toward his people and other excellent vertues as they are mirors for Princes and well expressed in your Majesties acts So in nothing more lively doth your Highnesse our Moses resemble this ancient and worthie Moses than in the manifold preservation of your life and state even from your cradle and infancie unto this present Moses being a childe should have beene destroyed after he was Governour of Israel divers times did they assault him murmure and conspire against him So your Majesties infancie hath beene assaulted and since your royall person endangered by many unnaturall conspiracies but now of late most of all in that barbarous and devillish treacherie intended against your princely person and the honourable state of this land assembled in Parliament No age before us or now present nor countrie ever brought forth the like monster such an unnaturall and wicked conspiracie for device so subtile in working so secret in execution so mischievous or that came neerer to the designed period not taking effect The greater was the danger the more glorious the deliverance the more devillish the invention the more gracious the divine prevention the more close the contriver the more honourable the finder out And herein
as God is to have the chiefe glorie being the author of this counsell and the onely revealer of secrets so your Highnesse is to be honoured as the instrument whose cogitation the Lord directed as a light to search out the mysterie of darknesse and as a cunning Pilot to guide the ship beside the rocks and sands Now is fulfilled that saying of the Wise-man A King that sitteth in the throne of judgement chaseth away all evill with his eyes It was David not the sons of Zerviah Ioab and Abishai his Counsellors that found out by consulting with God the treacherie of the men of Keilah intended against him And Pharaoh himselfe had the instinct by dreame to foresee the calamitie of Egypt by the future famine And the King of Nineveh gave the advice how to prevent the destruction of the Citie by repentance Like as Ambrose doth celebrate the memorie of the Emperour Valentinian who sitting in his Consistorie assisted with his Nobles when they all gave counsell to restore unto the Romans their Idoll Temples Solus velut Daniel excitato in se Dei spiritu Gentilibus obviabat He onely as another Daniel the spirit of God moving him resisted the Gentiles request The Seraphims in Isaiah which Hierome was taught by an Hebrew Rabbine to understand of the Kings and state of Iudea had six wings with two they covered their face with two their feet and with two they did flie so while the face of the men of State was as it were blinded and the feet and inferiour parts had their counsell darkned thanks bee to God that your Majesties wings of judgement were not pinioned but did flie aloft with the Eagle to espie what was working below And so as he well saith Necesse erat ut qui potentior cunctis fuerat prudentior fieret universis It was fit that hee which was beyond all in power should exceed the rest in prudence But now may it please your Majestie to the glorie of God and for eternall memorie to bee transmitted to posteritie to give mee leave in few words to describe this worke of darknesse and to bring it to the light whereby this Cockatrice brood consulting with infernall spirits in the earth thought at once to have undermined and subverted both the Civill and Ecclesiasticall State of this land Wicked Abimelech slew upon one stone seventie of Gedeons sonnes yet Iotham escaped but here none within danger could have beene delivered Adonibezeks crueltie is noted that cut off the thumbs of hand and feet of seventie Kings but in this mischievous plot both the heads and hands of many honourable persons should have beene miserably rent from their bodies Cruell Saul in one day commanded fourescore and five Priests to bee murthered yet Abiathar the sonne of the high Priest was delivered but in this bloudie exploit all our Reverend Fathers were appointed to the slaughter Ambitious Athaliah destroyed all the Kings seed yet Ioash the Kings sonne was preserved but here no not the heire of the Crowne should have beene spared Savage Caligula was not more barbarous who wished that all the Senatours of Rome had but one necke that hee might smite it off at a blow Nor yet Hannibal who when he saw a pit filled with humane bloud cried out O formosum spectaculum O goodly sight Or Valesus Proconsul of Asia under Augustus Caesar who having put to death three hundred men walked and vaunted himselfe among the dead bodies saying O rem regiam O Kingly act Sylâ—a was not so bloudie who commanded seven thousand Citizens to be killed whose crie was heard to the Senate house where Sylla with the Senatours was assembled for hee did forbeare the Senate house nor that King of Persia which commanded the people of Syria to have their â—oses cut off or irefull Cambyâ—es who in his expedition against the Aethiopians caused every tenth man to be tithed out for food his armie being almost famished But here scarce one man of ten that feared God and loved the truth should have beene left alive yea the very infants could not have beene exempted from this generall massacre but as Hierom speaketh of the crueltie of the Hunnes Cogerentur mori qui nondum vivere coeperant nescientes malum suum inter hostium manus â—ela riderent They should have beene forced to die that yet begun not to live and not knowing their doome should have smiled under the bloudie hand of the enemie Blessed be God therefore who hath in his great mercie and love to his Church disappointed their wicked imaginations in this snare which they laid for others is their owne foot taken and they are sunke into the pit that they made for others the stone which they would have rolled upon us is fallen upon their owne head And as Ambrose writeth of the Bees Apes quae non obtempera verint legibus regis immoriuntur aculei sui vulneri That they which disobey the order of their King amongst them die upon their owne stings So that engine wherewith the Romanists thought to have gored others hath wounded themselves As they with Abimelech sought to have fired the tower of Sichem so their owne parts have justly felt the fire and as with Sathan that used the winds to overwhelme the house upon Iobs sonnes they attempted with a sulphureous spirit to have blowne up that honourable house so now most worthily their owne members are exposed to the winde and aire and their wicked acts leave a sulphureous smell behind them This I write not God is my record as rejoycing in their confusion but grieving rather at the cause thereof pitying their persons but hating their actions ut probem me as he saith non homines odisse sed erroâ—es To shew that I hate not the men but their manners They with Dathan and Abiram are gone downe into the pit whose mouth they opened to swallow others as they laboured in the earth to worke iniquitie so their names are written in the earth to blot out their memorie they which wickedly imagined to deprive others of buriall with Iehoiakim are themselves buried as an asse is buried and cast forth without the gates of Ierusalem Now nothing remaineth most Christian King but that we give due thanks unto our gracious God who hath wrought this glorious deliverance In which action of thanksgiving the Church of God hath used to performe three duties To give solemne praise unto God to send presents one to another in signe of joy and to give gifts to the poore In the first your Majestie hath given us example who in the same place where the danger was devised and deliverance received publiquely with godly Iehoshaphat blessed God and this honourable Parliament concurring with your Christian Majestie hath well seconded your princely example in decreeing an annuall commemoration to bee kept of that day no lesse worthie to bee remembred than the Iewes feast of
Bethlem and the coasts thereof from two yeere old and under Matth. 2.16 thinking also among the rest to surprise that holy babe 3. Now it may seeme strange that Amram would take a wife in this miserable time not being ignorant that they should beget children to be bondslaves but hee being a faithfull man and beleeving verily that the Lord would remember his people to bring them into the promised land doth therefore take the married estate upon him both for mutuall comfort in those heavie times and to increase the people of God Simler QUEST VI. Of the time of Moses birth compared with the times before and the times after Vers. 1. ANd the woman conceived and bare a sonne 1. Moses is borne the seventh from Abraham another Enoch who was the seventh from Adam Iud. 14. buried also of God another Noah who was saved also in the Arke and preached to the world 120. yeeres for so long Moses lived â— For the time of Moses birth First to compare it with the yeeres which went before and the notable accidents therein it was from the beginning of the world 2430. yeeres not 2370. onely as Pererius and from Noahs floud 714. from the birth of Abraham 425. after the going downe of Isaack into Egypt 135. and from the beginning of the Egyptian servitude 7. yeeres The truth of this computation may appeare by gathering the summes of yeeres together From the beginning of the world to the floud are yeeres 1656. Gen. 5. from thence to the birth of Abraham 352. not 292. as Pererius for hee reckoneth Abraham to be borne at the 70. yeere of Terah whereas hee was begotten 60. yeeres after at the 130. yeere of his father being 75. yeeres old when Terah died at 105. as it is evident by comparing Gen. 11.32 and 12.4 From the first promise made to Abraham to the giving of the Law in Mount Sinai S. Paul counteth 430. yeeres from the going downe of Isaack into Egypt untill the returne of Israel thence are 215. yeeres and Moses was borne 80. yeeres before their going out of Egypt 3. The time of Moses birth thus agreeth with the computation of the yeeres following Moses was borne 80. yeeres before the going of the Israelites out of Egypt Exod. 7.7 120. yeeres before their entrance into Canaan Deut. 34. before the reigne of David 517. yeeres before the building of Salomons Temple 560. yeeres for from the going out of the Israelites untill the fourth yeere of Salomon when the Temple was built are counted 480. yeeres 1 King 6.1 to which adde 80. yeeres of the life of Moses before the captivitie of Babylon 990. yeeres for from the building of Salomons Temple untill the captivitie are yeeres 430. which put unto the aforesaid summe 560. maketh 990. And before their returne out of the captivitie of Babylon which was 70. yeeres after 1060. yeeres before the comming of the Messias 1620. as Pererius but with others more truly not above 1500. Concent Pererius to justifie his computation maketh his account by the Greekes Olympiades Christ was borne in the last yeere of the 194. Olympiade that is from the beginning of the Olympiades 776. yeeres And the Olympiades begun about the 8. yeere of Ahaz King of Judah about 280. yeeres from the building of Salomons Temple But seeing the computation of yeeres unto the Messiah is expressed in Scripture there is no need to take any direction from forren Chronicles So then whereas before the summe of yeeres from the building of the Temple unto the captivitie meaning the last captivitie of all under Zedekiah was said to be 430. from this must be abated 20. yeeres from the third yeere of Iehoiakim when the first captivitie begun Dan. 1.1 and there the 70. yeeres captivitie tooke beginning so we have 480. yeeres unto this number must be added Daniels 70. weekes unto the death of the Messiah which make 490. yeeres and thirtie and odde yeeres must bee substracted the space betweene the birth and the death of the Messiah so we shall have about 940. yeeres from the building of the Temple to the birth of the Messiah unto which adde 560. yeeres from Moses birth to Salomons Temple so the whole summe of yeeres from Moses birth untill Christs will bee 1500. as it is said before 120. lesse than Pererius by his Olympiades accounteth 4. To compare Moses time with forren accidents Moses was borne before the beginning of the Olympiades 840. yeeres which began in the 8. yeere of Ahaz and after Ogyges floud 180. yeeres for Eusebius out of Iulius Africaâ—us sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades Moses birth was 430. yeeres before the Trojane warre which was 407. yeeres before the beginning of the Olympiades and Moses was borne before the building of Rome 865. yeeres for Rome was founded in the beginning of the 7. Olympiade that is the 25. yeere after they begun ex Perer. QUEST VII Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane COncerning then the antiquitie of Moses it is evident that hee is the first and most ancient of all either sacred or prophane writers 1. The prophesie of Enoch mentioned in the Epistle of Iude is not from a more ancient writer than Moses which was either kept by certaine or undoubted tradition or else was framed by the Doctors of Iudah from the short speeches which Moses hath of Enoch The booke of the Lords warres Sihoâ—s victorie Numb 21. was after the Law and it was some rehearsall of the battels which the Lord fought for Israel made much about the time but being not now extant it is without compasse of this question 2. For prophane authors and writers Moses farre exceedeth them all as it may be thus shewed 1. The Greeke Chronicles have nothing more ancient than the times of Iâ—ichâ—â— and Phoroneus the first Kings of the Argives when Ogyges floud happened as witnesseth Dionys. Halicarness and Plato in Timao reporteth that Solon contending before the Egyptian Priests for the antiquitie of Greece goeth not beyond Phoroneus and Niobe About this time Ptolomeus Mendesius the Egyptian Chronicler writeth that Moses reigned among the Jewes but as is before shewed he could not be above 180. yeeres after Ogyges floud 2. From this floud unto the time of Cecrops the first Athenian King Athens lay desert almost two hundred yeeres and long after Cecrops were Deucalions floud Phaetons burning Cadmus that builded Thebes Esculapius Thesius Hercules so that Moses being before Cecrops is found to be farre more ancient than any of these 3. Moses is elder than Homer the most ancient Greeke writer as Iosephus sheweth lib. 1. cont Appion who was long after the Trojan warre Plinie thinketh 250. yeeres after Solinus 270. Cyrillus 160. Herodotus three hundred yeeres but it is certaine that heâ— was at the least one hundred yeeres after But Moses was borne 430. yeeres before the battell of Troy as
QUEST XII Of the education of Moses and his adoption to be Pharaohs daughters son Vers. 5. WHen she saw the Arke among the bulrushes she sent her maid to fet it c. The Chalde Paraphrast readeth here that she put forth her arme to take it for the word amah signifieth both a Cubite but then it is with dagesh and a maid then it is without dagesh amah not ammah as here and therefore Aben Ezra refuseth the Chalde reading Beside Pharaohs daughter comming downe to wash her it is not like she was among the flagges where the Arke was which had beene an unfit place to wash in Simler 2. By Gods providence Moses owne mother became the childs nurse Iosephus writeth by this occasion because when diverse Egyptian women were brought the child refused to sucke of them and would not take the breasts of any but of his mother but the true occasion is here expressed that when Moses sister perceived that she was in love with the child she offered to goe call a nurse of the Hebrew women 3. Pharaohs daughter adopted him to be her owne sonne not as Philo thinketh faining her selfe to be with child and making Pharaoh beleeve that is was her owne neither yet did the propernesse of the child onely allure Pharaoh to consent that his daughter should nourish him as her son especially if it were true as Iosephus writeth that while Pharaoh played with the child he tooke off his Diadem and Crowne which the Egyptian Priest that foretold of his birth did interpret to bee ominous to the Kingdome and therefore gave counsell the child should be slaine but Pharaohs daughter snatched him out of his armes and so saved the childs life This then is chiefly to be ascribed to Gods speciall providence who so wrought that the child should be brought up even among his enemies QUEST XIII Whence Moses had his learning of the Egyptians onely or of the Grecians also AS Pharaohs daughter adopted Moses for her sonne so as S. Stephen witnesseth he was learned in all the wisdome of the Egyptians being counted a Princes sonne had no doubt a Princely education 1. But here Philo is deceived who beside the arts and science which hee learned of the Egyptians as Arithmetick Geometrie and the Hieroglyphikes that is their hid and secret and Enigmaticall doctrine saith he was taught of the Chaldes Astronomie and Philosophy of the Grecians for beside that Stephen onely maketh mention of his Egyptian learning it is certaine that there was no profession of Philosophy or of learning among the Grecians before the seven wise men before whose time Moses was borne almost a thousand yeeres Perer. And Moses was about Inachus time long after whom in the eleventh generation Cadmus found out the Greeke letters after whom flourished Amphion Orpheus Museus Linus Simler 2. Neither is it probable which Artapanus an ancient writer affirmeth that beside many other benefits which Moses brought to the Egyptians hee taught them the use of letters and therefore was honoured of them under the name of Mercurius for seeing Moses received his learning from the Egyptians it is likely they had also the knowledge of letters 3. That also is as uncertaine which Clemens Alexandrinus alleageth from Eupolâ—mus that Moses taught the Israelites the knowledge of the letters for beside that Augustine thinketh that the Hebrew tongue was continued from Heber and preserved in the family of the fathers together with the letters long before the giving of the Law grounding his opinion upon that place Deut. 29.10 where the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Moses appointed Scribes and instructors of the letters Iosephus also writeth that the Hebrew letters were in use before the floud and that they of Seths posteritie having learned of Adam that the world should be twice destroyed once by water and the second time by fire did make two pillars the one of brick the other of stone and did therein grave the principles of the artes and sciences that those profitable inventions should not be lost that if the waters dissolved the bricke yet the other pillar of stone might continue which Iosephus saith was to be seene in his time in Syria Ioseph lib. 1. Antiq. Ex Perer. QUEST XIV What kinde of learning Moses received of the Egyptians FUrther it will bee inquired what manner of learning it was which Moses learned of the Egyptian 1. Such profitable arts as were professed among the Egyptians as Arithmeticke Geometrie Astronomy Moses was instructed in as being fit to prepare him for that publike administration wherein hee should be employed 2. The Egyptians had more secret and hid kind of learning called the Hieroglyphikes which by certaine outward symboles and Emblemes did set forth divers mysticall morall politike principles which kind of doctrine was not knowne to the vulgar sort herein Iustinus Martyr thinketh that Moses was trayned up having the knowledge onely thereof not the use which was vaine frivolous superstitious Iust. qu. orthodox 25. 3. But that Moses by imitation of the Egyptian Hieroglyphikes did forbid certaine kindes of beasts to be eaten and some onely and not other to be sacrificed as Eleazer the high Priest answered the Ambassadour of Ptolemy Philodelphus as Pythagoras had also his Enigmaticall precepts Ignem gladio ne fodias Do not gall the fire with a sword that is provoke not an angry man Câ—â— non comedendum The heart is not to be eaten that is griefe is not to be nourished in the minde Hirâ—ndinem in domum non esse recipiendam Not to receive a swallow that is a brabler into the house and such like that Moses used many such legall helpes in prescribing of his legall rites and ceremonies it is not to be thought seeing he had his direction from God and saw a paterne of such things which belonged to the Tabernacle in the mount Exod. 25.40 QUEST XV. Whence the Egyptians received their learning BUt if further it be demanded from whence the Egyptians received their varietie of learning 1. Neither is the opinion of Iamblicus probable that Mercurius called Trismegistus because hee was a great Philosopher a great King and a great Priest was the author of the Egyptian learning whom heâ— alleageth certaine antient authors testifying to have written of the wisdome of the Egyptians 35535. bookes for this Mercurius the nephew as is supposed of the other Mercurius whose grandfather by the mothers side Atlas was in whose time Moses was borne as Aug. lib. 8. de civ Dei cap. 8. being after Moses could not be the inventor of the Egyptian skill which Moses long before learned 2. Neither yet is it certaine that Abraham instructed the Egyptians in these sciences as Iosephus writeth for his abode and continuance was not long in Egypt and so he wanted time there to lay the foundation of so many artes 3. Augustine yeeldeth to the opinion of Varro that Isis the daughter of Inachus first
chiefe rulers or men of authoritie 2 Sam. 8.18 Priests they were not being not of the tribe of Levi but of Iudah 1. Yet it is not like that he was King of Arabia as Eusebius alleageth out of Artapanus an ancient writer for it was not seemely for a Princes daughter to keepe their fathers sheepe neither is it like if he had beene a King that the other shepherds would have offered such vioâ—â—â— unto them Simlerus 2. Iosephus Philo the Septuagint doe hold him to have beene a Priest the 〈◊〉 Pâ—â—aphrase readeth Prince It is like he was both a Prince and a Priest as Melchisedeck King of Sâ—lem was and as after the captivitie of Babylon the same were both Princes and Priests in Judea Perer. and of old time the Priesthood went with the birthright Borrh. QUEST XXVIII Whether Rehuel were an idolatrous Priest or a Priest of the true God COncerning this Iethro his profession 1. I neither thinke this Iethro was an Idolatrous Priest before he came to Moses Exod. 18. and then first converted as David Kimhi to whom Pererius consenteth for it is not like that Moses would have married an Idolaters daughter Simler at the least Moses had not continued with him so long even 40. yeeres for nought and his father in law an Idolater still 2. Neither is it probable that Iethro from the beginning was a Priest and a worshipper of the true God seeing he was the Priest of the Midianites that were Idolaters as Aben Ezra 3. Therefore it is most probable that first some seeds of true religion and of the knowledge of God were preserved among the Midianites even from Adam yet intermingled with the superstitions of the heathen Borrh. but by Moses abode and continuance with Iethro wee are to thinke that he was more established in the knowledge of the true God and was most of all confirmed when he came to Moses Exod. 18. where indeed he professeth himselfe a true worshipper and Priest unto the high God offering sacrifice unto him Iun. QUEST XXIX Why Zipporah is called an Aethiopisse Numb 12.1 Vers. 21. WHo gave unto Moses Zipporah his daughter 1. This Zipporah here a Midianitish woman is also the same which is called the Cushite or Aethiopisse Numb 12. 1. for that is but a fable of Iosephus that Moses married the King of Ethiopias daughter which Philo writing of purpose the Historie of Moses life maketh no mention of being before Iosephus and Moses is found to have had no more children than those which he had by Zipporah which is a probable conjecture that he had no more wives 2. She is then called an Aethiopisse not of the contrary because she was faire as the Chalde readeth or by way of contempt because the people of that countrie are noted for their deformitie but there were two countries called Aethiopia the one was the occidentall toward the West beyond Egypt the other was the Orientall toward the East bordering upon the red sea which the Arabians inhabite Perer. And in Hebrew she is called a Cushite and Aethiopia is named Cush because the posteritie of Cush inhabited both the West Aethiopia and the East which is Arabia The Midianites then were called Cushites not because they came of Cush Gen. 10. but because they inhabited in that countrie Iun. And that Midian also is called Cush or Aethiopia it is evident Habac. 3.7 For iniquitie I saw the tents of Cushan and the curtaines of the land of Midian did tremble Perer. ex Hierom. QUEST XXX At what time Moses sonnes were borne unto him Vers. 22. SHe bare a sonne whose name she called Gershom c. 1. This child was borne unto Moses not long before his returne into Egypt out of Midian where Moses stayed 40. yeeres and likewise his other sonne Eleazer because they were but little ones both when Moses tooke his journie into Egypt for he put them upon an Asse as not able to travell a foot and the one of them was not circumcised whose circumcision though it might be deferred some dayes yet many yeeres it is not like that Moses would put it off Perer. 2. The Latine following the Septuagint doe make here mention also of the birâ—h of Eleazer with the reason of the imposition of his name but that is not in the Hebrew being transposed hither out of the 18. of Exodus QUEST XXXI To whom the right of imposing names upon the children belongeth Vers. 22. WHose name he called c. 1. Names are found sometime to have beene imposed by the mother as Leah giveth the name unto Ruben Shemeon Iudah Gen. 29.32.33 2. Sometime the father to whom that right especially belonged nameth his sonne as Ioseph Gen. 41.51 3. Sometime both the parents devise the name as Evah is said to call her sonne borne in Abels stead Sheth Gen. 4.25 And Adam also is said to have given that name Gen. 5.3 4. Sometimes names are imposed by a generall consent of friends as Gen. 25.25 They called his name Esau. 5. And sometime also a name is taken up by common use as Gen. 25.30 he that is every one as Iun. well readeth called his name Edom But the right and authoritie of imposing names belongeth unto the father as Rachel called her sonne Benoni but Iacob Benjamin Gen. 35. And when Iohn was circumcised they would have named him Zacharie but his father overruled the matter and ratified the other name Luk. 1. QUEST XXXII Whence the name of Gershom is derived GErshâ—m 1. For the derivation of this name the first part thereof is taken from the word Ger which signifieth a stranger as it followeth in this place for saith he I have beene a stranger in a strange laâ—â— For the other part Iun. thinketh it commeth of the word which signifieth to cast out or expell which is garash but that cannot well stand with the other in this composition unlesse the same syllable should be repeated and beside 〈◊〉 with cholem should be superfluous therefore Piscator frameth it rather of Shaâ—aâ— which signifieth to be desolate Some derive it of Sham there because hee was a stranger there but because the word Shem name is used immediatly before he called Shemo his name Gershâ—m it is most like that the word is compounded of Ger and shem that is a stranger his name 2. Some thinke that he calleth it a strange land not in respect of Egypt where they were onely sojourners but of Canaan Simler But seeing Moses was borne in Egypt and there he had his education and there were his parents it is more like that he hath respect unto that place being expulsed and exiled thence into a strange land Iun. 3. There was also another Gershâ—m beside the sonne of Levi called also Gershâ—â— 1 Chron. 6.1 15. QUEST XXXIII What Pharaoh it was that died while Moses was in Midian Vers. 23. SO it was after many dayes that the King of Egypt died 1. Some thinke that this King was not Pharaoh from whom
Simler 2. Observ. Against emulation WHen he seeth thee he will be glad in his heart That is hee shall bee farre from emulation or envie though his younger brother were preferred before him as Cain envied Abel Ismael Isaac Esau Iacob Simler This teacheth us that wee should not envie the preferment of others before their equals and in some sort their elders and superiors preferment neither commeth from the East nor from the West or from the South but it is God who maketh high and low Psal. 75.6 3. Observ. Against negligence in receiving the Sacraments Vers. 24. HE sought to kill him We see by this what a great sinne it is before God to neglect the Sacraments if the Lord spared not Moses his faithfull servant for an oversight onely and negligence how much greater shall their punishment be that runne into open contempt of the holy mysteries Ferus Let men learne then by this example that they deferre not the baptisme of their children nor omit the receiving of the Sacraments for God holdeth this as a wrong done to himselfe when his ordinance is neglected contemned or prophaned for this cause saith the Apostle many are weake and sicke among you and many sleepe 1 Cor. 11.30 4. Observ. That masters of families especially pastors doe rule well their owne families FUrther in that it sufficed not though Moses himselfe were circumcised seeing his child which was of his familie and charge was uncircumcised this is gathered that it is the dutie of masters of families specially of Pastors and Ministers and such as have charge over others that they see that all their domesticals be well ordered and governed for otherwise God will require it of them as is evident in the punishment of Heli who being a good man himselfe yet bare too much with the lewdnesse of his sonnes Perer. as the Apostle saith Hee that cannot rule his owne house how should hee care for the Church of God 1 Tim. 3.5 5. Observ. The sword and word must concurre together Vers. 27. HE met him in the mount of God and kissed him Moses the Prince and chiefe Magistrate and Aaron appointed to be the chiefe Priest doe each kisse the other and joyne both the Politike and Ecclesiasticall power together then the people beleeved so the Church of God is edified when the sword and word doe concurre together as David and Sadok Ioas and Iehoiadah Iehosaphat and Amariah Iosias and Hilkiah the Kings and chiefe Priests did one assist the other Ferus CHAP. V. 1. The Argument and Method THis Chapter hath two parts The first containeth the message which Moses delivered to Pharaoh vers 1. with Pharaohs refusall vers 2. and their replie from the authoritie of God vers 3. The second sheweth three events of this message the first is the increasing of the peoples servitude commanded by Pharaoh to vers 10. and executed by his officers to vers 11. The second the beating of the officers and rulers of the children of Israel vers 14. with their complaint unto Pharaoh vers 15.16 with his unmercifull and ungentle answer to vers 19. The third is the expostulating of the officers with Moses and Aaron to vers 20. and of Moses with God to vers 22 23. 2. The divers readings Vers. 3. The God of the Hebrewes hath met with us I. P. better than is called over us B.A. or hath called us L.V.S. or we worship the God of the Hebrew G. The word nikra is so taken 2 Sam. 1.6 and it is here taken in the same sense as the other nikra with he chap. 3.18 as it may appeare by the like construction with the preposition ghal Lest he meet us or fall upon us with the pestilence I.A.P. better than lest the pestilence come upon us L.V.S. or bring upon us the pestilence G. for then the preposition should bee superfluous or lest hee smite us with B. but the word phagangh signifieth to run upon not to smite Vers. 5. And would ye make them leave their burthens I. It is better read with an interrogation and so it containeth a reason why he would not have the people called from their worke as the Septuagint following the sense and not the words let us not therefore cause them to cease better than to read affirmatively ye have caused them to cease A.P. or doe cause them to cease B.G. as being confident upon their multitude and so intending a rebellion or how much more if ye give them rest from their worke L. that is if they multiplied before being under sore labour how much more if they take their case but here these words how much more are not in the originall Vers. 9. Let them not regard lying words I.A.P.L. vaine words V. S. B. G. but shakar signifieth properly to lie to deale falsely as Gen. 21.23 Vers. 14. Finish your works every dayes taske in the day thereof I.A.P. better than finish your dayes worke every dayes taske G. for the words are transposed or your dayly taskes in their due time B. the sense but not the words or the works belonging to the day S. or fulfill your worke every day L. here is wanting of the day Vers. 16. The fault is in thy people I. or thy people offendeth P. better than there is wrong done to thy people L.S.B. or thy people is blamed G.V. It is better referred to the Egyptians that they were in fault because they gave them no straw than to the Israelites it is not like they would lay the fault upon their brethren Vers 19. After he had said that is the King I. better than after it was said L.G.B. for the word leâ—mar is in the active or they saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it is referred to the King that so had said vers 8. 3. The explanation of doubtfull questions QUEST I. Why the Lord so often sent Moses and Aaron Vers. 1. THen Moses and Aaron went and said unto Pharaoh c. Whereas the Lord might at once have destroyed Pharaoh and have delivered his people yet it seemed best unto him by divers and sundrie messages to deale with him 1. That Gods power might appeare in shewing his wonders 2. That the Israelites might see the wonderfull care which the Lord had of them 3. To exercise their patience being not delivered at the first 4. And to leave Pharaoh without all excuse Simler QUEST II. Whether Moses and Aaron went in alone to Pharaoh COncerning the number of them that went to Pharaoh 1. Neither is the conceit of the Hebrewes to be received that thinke the Elders who should have accompanied Moses and Aaron forbeared of feare and therefore they were not afterward suffered to goe up into Mount Sinah with Moses for neither did Aaron goe up and yet presented himselfe with Moses to Pharaoh 2. Neither is it to be thought with Thostatus and Pererius that the Elders went not in with Moses for this had beene directly against Gods commandement chap. 3.18
the Lord and said c. 1. Some as the Hebrewes doe altogether blame Moses in expostulating thus with God and lay upon him an imputation of a grievous sinne and for this cause they say the Lord would not suffer Moses to enter into the land of Canaan But if Moses herein had committed so great an offence the Lord would not have vouchsafed him so gratious an answere 2. Neither yet is Moses altogether to be excused as some thinke that he speaketh not out of his owne sense but in the peoples Augustine thinketh that he uttered not verba indignationis sed inquisitionis orationis words of indignation but of inquisition as desirous to be further instructed 3. But in that Moses was impatient of delay and complaineth that the people were not yet delivered whereas the Lord had before told Moses that Pharaoh would not let them goe at the first this sheweth Moses forgetfulnesse and herein his faith and infirmitie strive together Simler Borrh. QUEST IX How the Lord is said to afflict his people Vers. 22. WHy hast thou afflicted this people 1. God is said to afflict his people not onely because he suffered it to be done for so as Thostatus reasoneth God might as well be said to lie because he permitteth it to be done 2. Neither onely because the message which the Lord sent by Moses to Pharaoh was the occasion of this persecution Perer. 3. But beside that such evils as are punishments of sinne and not sinne may be caused by the Lord as the Prophet saith Shall there bee any evill in a citie and the Lord hath not done it Amos 3.6 The Lord is said to afflict his people as by whose providence their affliction was sent and the Lord directeth the same to his glory the good of his people and the destruction of his enemies Simler 4. Places of Doctrine 1. Doct. The beginning of our calling alwayes most difficult Vers. 23. SInce I came to Pharaoh to speake in thy name he hath vexed thy people c. This people being neere unto their deliverance are more grievously vexed so the beginning of a mans calling and turning to God is alwayes most difficult and Satan seeketh by all meanes to supplant them that are departing from him so it is said in Ecclesiasticus chap. 2.1 My sonne if thou wilt come into the service of God prepare thy soule to tentation Ferus Pererius 2. Doct. The preaching of the law discovereth and reviveth sinne FUrther in that by Moses preaching to Pharaoh he was thereby more incensed and his cruelty increased we see what the preaching of the Law worketh without the Gospell it reviveth sinne and discovereth that which before lay hid as the Apostle saith Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence Rom. 7.8 Ferus not that the law is evill or properly bringeth orth or causeth sinne but mans corrupt nature thereby taketh occasion and rebelleth against the commandement and so sin which before lay hid and secret is made more manifest and beginneth to shew it selfe see Rom. 7.12.13 5. Places of Controversie 1. Conf. Not Protestants but Papists and Romanists the raysers of rebellion and plotters of treason Vers. 1. THen Moses and Aaron went and said to Pharaoh c. thus saith the Lord God of Israel Pererius here upon giveth this note that Moses notwithstanding the unjust vexation of his people doth not cause them to rebellion but goeth in peaceable manner to the King so farre he collecteth well then he proceedeth and very untruly chargeth the Protestants whom he blasphemously calleth Hereticks in this manner Qui specioso quodam obtentu nescio cujus libertatis religionis Evangelicae omnia humana juxtaque divina jura confundentes ac pervertentes rapinis incendiisque ac caedibus sectam suam fundare propagare ac confirmare conati sunt Who by a goodly pretence of I know not what libertie and the religion of the Gospell confounding and perverting all humane and divine lawes endevour by rapines burning and slaughter to establish propagate and confirme their sect Perer. in cap. 5. disput What could be said or devised more maliciously against the profession of the Gospell If one word onely be changed and for Evangelicae put in Pontificiae if for the religion of the Gospell he had said the Popish religion nothing could be uttered more truly For we call the heaven and earth to witnesse that we are free from such imputations of rebellion as the late dayes of the Marian persecution in England can plentifully testifie when many hundred Martyrs willingly laid downe their lives like meeke lambes and patiently committed their bodies to the fire not inciting the people to any insurrection or stirring against their Prince But the Romanists all the dayes of Queene Elizabeth our late Sovereigne of blessed memorie tooke a quite contrarie course they would never suffer her to be at rest but first attempted a rebellion in the North after in Ireland then procured the Spanish nation to enterprise a professed invasion wherein the Lord shewed himselfe our protector from heaven not contented herewith they hatched as cockatrice egges many unnaturall treasons against her sacred person but the Lord preserved his annointed from their wicked conspiracies and granted her in despite of them all to end her dayes in peace Since which time their heads have beene working and have disquieted and endangered the state first by conspiracie of some Popish Priests combined with some more noble in birth than in any other condition or part of true nobilitie And of late by the desperate plot of some miscreant Gentlemen Jebusited by that wicked seed and seminarie of Satan they would have undermined the Parliament house set the same on fire and made an end at once of his sacred Majestie with all his honourable States and Peeres more cruell than Caligula which wished that all the Senators of Rome had but one necke that he might have stricken it off at once Now let all men judge whether these be not the men rather which pervert all humane and divine lawes which with fire and sword would make havocke of all the very enemies of all pietie and humane societie 2. Conf. Against the Epicures that denie the divine providence Vers. 20. WHy hast thou afflicted this people c. This teacheth that afflictions and calamities which are sent upon the people doe proceed from God and are governed by his providence contrary to the wicked opinion of Epicures who did not acknowledge any divine providence in the world but ascribed all to fortune and chaunce like to these whom the Prophet speaketh against Who were frosen in their dregges and said in their heart the Lord will neither doe good nor evill Zephan 1.12 6. Places of Exhortation and morall duties 1. Observ. The neglect of the service and worship of God procureth plagues Vers. 3. LEst he run upon us with the pestilence The neglect then of the service of God
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 a
whereof these things are to be considered 1. Divers rites were injoyned in the celebration of the first pasch which were not perpetuall such was the preparing of the lambe foure dayes before Perer. And the indifferent choyce of a lambe or kid Iun. in Analys Likewise their girding of the loynes eating with a staffe in their hand their standing were onely signes of readinesse for that time which usages and rites they did not hold themselves tied unto insomuch that it was an ancient tradition among them afterward to sit at the Passeover in signe of their deliverance obtained so that our Saviour sitting at the eating of the pasch is found to be no transgressor of the law Iun. in Matth. 26.20 And so generally the rites of the first Passeover are set downe unto the 14. verse of this chapter and afterward the perpetuall law of the pasch is prescribed 2. In the perpetuall observation of the pasch some things might be dispensed withall some not upon necessarie occasion the generall time of the moneth they might keepe it in the second moneth if any were uncleane or in a long journey Numb 9.10 11. As it was practised in Hezekiâ—hs time 2 Chron. 30.1 2. The King with his Princes consulted to keepe the Passeover upon the 14. day of the second moneth because the Priests were not sanctified neither were the people gathered together to Jerusalem But concerning the particular time namely of the day it could not be altered but still they kept the pasch upon the 14. day of the moneth though the moneth were changed as is evident in these places before recited therefore the opinion of them hath no probabilitie that thinke our Saviour Christ did eat his pasch upon the 15. day at even So likewise the place where they should keepe the pasch was necessarie even where the Tabernacle and Sanctuarie was the place which the Lord should chuse as Deut. 16.6 for all their oblations and sacrifices must be brought thither Levit. 17.4 and Deut. 12. throughout the chapter And this is the cause why the Jewes to this day use no sacrifices nor ablations Perer. QUEST XXXIV What ceremonies the Iewes doe hold themselves tied unto at this day BUt here further it will be demanded what legall observations might be kept out of that place where the Sanctuarie was â— Here the Rabbines doe use this distinction that such legall rites as had necessarie relation to the place of the Sanctuarie as their sacrifices â—blations tithes offrings which were all to be brought to the place which the Lord should chuse such could not be observed in any other placeâ— as it is commanded Deut. 12.13 〈…〉 offrings in every place which thou 〈…〉 And in the same chapter vers 17. Thou mayst not eat within thy 〈…〉 of thy 〈…〉 the first borne if thy 〈…〉 observe wheresoever and to this day they doe as the dayes of unleavened bread circumcision abstinence from certaine meats fasting resting upon the festivals and all their judicials they hold themselves bound unto if they had Judges of their owne So they keepe their festivals in part in respect of resting from worke but in part they keepe them not because the sacrifices and oblations which were prescribed upon their Feast dayes are necessarily omitted being limited to a certaine place 3. Iustinus Martyr hereupon very well collecteth that seeing the Lord did tie the legall sacrifices to the place of his sanctuarie which he did foresee in time should bee destroyed his intent also was that all such sacrifices and ceremonies should cease at the time appointed Dialog cum Triphon And if the Jewes had any grace to consider this they might thinke that the wrath of God is upon them and that they worship him not aright seeing that they are deprived both of the Temple Priesthood and sacrifices so that their case is harder now than it was in Egypt where they did eat the Passeover which now it is not lawfull for them to doe QUEST XXXV Whether the sprinkle were of Hysope or Rosemary or some other thing Vers. 22. TAke a branch of Hyssope 1. Some have taken this for mosse as Tremelius and Iunius in their first edition because 1 King 4.32 it is said to spring out of the wall and is set against the Cedar the tallest tree as the vilest plant But Iunius hath reversed his first opinion and taketh it for Hysope because comparisons are not of unlike things but of the same kind the Cedar as being the highest tree that groweth upon a bodie is set against the Hysope which is one of the smallest things that riseth upon a stalke or shaft as the bodie thereof 2. Piscator doth thinke it to be Rosemarie both because for the divers branches it is fittest to sprinkle with and it delighteth to grow in stonie places and beside that which the Evangelist calleth Hyssope wherewith they reached unto Christ the spunge of vineger Ioh. 19.29 is in Matth. called a reed Matth. 27.48 which best agreeth to Rosemarie which hath a stiffe stalke like a reed Contra. All this here alleaged agreeth to the Hyssope as well as to Rosemarie for it hath many sprigges apt to disperse and sprinkle water it groweth also upon walls and in those countries it ariseth up to great bignesse that the stalke thereof might well serve to make a reed of to reach up the spunge so the mustard seed in Palestina groweth to a tree and Herodotus saith that he hath seene milium millet which is a kind of wheate in Babylon of the bignesse of a tree Beza annotat in Matth. 27.48 3. Though it be no great matter whether it bee taken for Hyssope or Rosemarie for the word generally signifieth such herbes as are good against rheumes and flixes and so it comprehendeth as well Hyssope as origanum marjeram saturai savorâ—e thyme c. and this libanotis rosemarie among the rest yet I thinke with Iunius that it most properly signifieth Hyssope both because of the similitude of the name eezob the consent of interpreters the Chalde Septuagint with the rest and most of all the Apostles authoritie Heb. 9.19 who calleth it Hyssope having relation to the ceremonie Numb 19. of sprinkling bloud with Hyssope QUEST XXXVI Whence they tooke the bloud which they laid upon the doore posts ANd dip it in the bloud that is in the basen Because the Latine translator readeth in the bloud that is on the threshhold or by the doore Augustine moveth a quâ—stioâ— what bloud that should be 1. He will not have it so to be taken as though the lambe were killed hard by the doore but that the bloud was saved in some vessell and set by the doore to be there in a readinesse to sprinkle upon the doore quest 48. in Exod. hereunto subscribeth Perer. 2. But what need so many superfluous questions seeing in the originall it is in the basen not on the threshold or doore all this labour might bee spared in seeking such shifts to excuse
Yet here it is further to be considered that there were two sorts of high places for some were consecrated to idolatry as those which Salomon had built about Jerusalem for Ashteroth Chemosh and Milchom which places Iosias defiled 1 King 23.14 There were other high places where the Priests of the Lord offered sacrifice to the Lord whom Iosias also put downe not suffring them to come up to the Altar of the Lord but onely to eat of the unleavened bread among their brethren 1 King 23.9 who if they had beene idolatrous Priests could not have beene permitted to eat of the unleavened bread Tostat. quast 44. QUEST XXVI How God is said to come and goe and how he is said to be in the world Vers. 24. I Will come unto thee c. 1. God neither commeth nor goeth by moving from place to place for that which is infinite and in every place cannot move or change the place for where any moving is there one place is left to goe unto another but God being of an infinite essence is in all places alike 2. Yet though God be in every place yer he occupieth no place Nihil magis indivisibile minùs occupans quà m Deus Nothing is more indivisible and lesse occupying a place than God is An Angell cannot enter into a mans soule Deus tamen illabitur ei totus intus manet c. Yet God doth enter into a mans soule and wholly remaine within it 3. There is some similitude herein betweene God who is an infinite Spirit and the other finite spirits as namely the soule of man which is said to be tota in toto corpore tota in qualibet parte whole and all in the whole body and whole and all in every part which is to be understood not after one and the same manner There is a threefold union betweene the soule and the body unitur ei ut finis it is united unto it as the end for the body is ordained to this end to be perfected by the soule secondly it is united unto the body as the forme thereof for by the joyning of the soule to the body as the forme a man is distinguished in his kinde from all other creatures and in this sense the soule as the forme is whole in the whole body Thirdly the soule is united to the body tanquam motor as an agent and mover so it giveth power to the eye to see to the eare to heare and to every other part a severall faculty and power and thus also the soule is said to be whole and all in every part Now then as the soule is in the whole body and yet in no one part more than in another so is God in the world comprehending all and himselfe not being comprehended 4. Further thus it may be shewed that God is not in any place neither moveth from place to place for other finite spirits because they are compositi ex actu potentia they consist of an act and a power or possibility they being in one place have a power or possibility to be in another therefore God because he is purus act us a pure act must of necessity be every where for otherwise he should not be altogether in act if being in one place hee had not a power or possibility to be in another for then he should not be actually there but in power and possibility only 5. As a finite spirit is said to be in that place in quo applicat virtutem suum where it doth exercise and apply the power as the soule is in the body because it only exerciseth the vertue and power in the body so God because hee exerciseth his power in and over all the world must needs bee in every place of the world 6. God therefore is said two wayes to be in the world secundùm potentiam virtutem according to his power and vertue and secundùm essentiam according to his essence And yet God is so in the world as yet he is not included and limited in the world and he is so without the world as yet not excluded out of the world as Augustine saith Deus est in mundo non inclusus extra mundum non exclusus supra mundum non elatus infra mundum non depressus God is in the world but not included without the world but not excluded above the world yet not elevated or lifted up and under the world yet not depressed or put under c. which must be understood according to Gods essentiall presence for according to his power and working he is only in the world because he worketh in the world 7. And although the power of God be infinite so that if there were other worlds beside this thither Gods infinite power would extend it selfe yet the action or exercising of that power in the world is finite quia actio non potest esse major quà m id quod sit the action cannot be greater than that which is wrought or made therefore because the world is finite the action or exercising of the divine power in the world is finite and determinate likewise yet the divine power in it selfe remaineth infinite 8. Now then God is said to goe from place to place not in respect of his essence but of his power and vertue and of this power of God there is a double action one generall whereby God governeth the world and worketh in every place and so God cannot be said to goe from place to place because this generall power worketh in all places and at all times there is a speciall action or operation of the divine power as when he worketh miracles and wonders and sheweth manifest signes of his power and presence more in one place than in another And according to this speciall operation the Lord is understood to goe and come thorowout the Scripture Tostat. qu. 46.47 And so in this place he saith I will come and blesse thee Veniam occulta inspiratione benedicam corporali spirituali benedictione I will come by secret inspiration I will blesse thee both with corporall and spirituall blessings Gloss. interlinear QUEST XXVII Whether it were not lawfull to goe up by steps to the Altar Vers. 26. THou shalt not goe up by steps unto mine Altar 1. All kinde of ascending unto the Altar is 〈◊〉 forbidden for the Altar being three cubits high chap. 27. the Priests could not minister without some ascent and rising up to the Altar there was therefore Quidam ascensus sin◠gradibu◠punlatim ascendendo A certaine ascent or going up without steps rising by little and little as ◠Salomon thinketh Lyran. Ascensus erat continuns de terra the going up was continued by the rising of the earth Tostat. 2. Therefore all steppings up being forbidden for the reason after alleaged lest their nakednesse should be seene magis vetantur gradus scalae ligneae the steps or scales of woodden ladders are more forbidden for by such climing
fidem in cordibus c. And Christ dwelleth by faith in our hearts Thomas 2. But God is not said to dwell in the Sanctuary as though he were there concluded whom neither heavens nor earth can containe but because there he revealed himselfe by his word and heard their prayers Et gratiosa sua prasentia signa instituit And appointed there signes of his gratious presence Marbach And we must remember Non immensam Dei essentiam sed nomen memoriam illius ibi habitasse Not that the infinite essence of God but his name and memoriall there dwelled Calvin 3. And this he did in respect of the peoples infirmity Praesentiam gratiae voluit visibili symbolo testari He would testifie his presence by some visible signe Calvin And this he did for the peoples ease that they should not need to come unto that mountaine to offer their sacrifices Lyran. And because the people were not yet reclaimed from their superstitions Necessarius erat aliquis cultus externus ne diffluerent c. An externall forme of worship was necessarie lest they might have fallen to some other Ferus And God telleth them he will dwell among them Vt sumptum hilariter faciant c. That they more cheerefully might bestow upon this worke Calvin Et ut cum timeant praesentem semper And that they might alwayes feare God and stand in awe of him as continually present among them Pellican QUEST XVII Whether Moses saw a paterne of the Tabernacle in the mount Vers. 9. ACcording to all that I shew thee 1. Ferus thinketh that God shewed unto Moses the Tabernacle in the mount Non externa visione sed interna propheâ—ica Not by any externall vision but internall and propheticall But if Moses had not seene the very fashion and proportion of the Tabernacle he could not so exactly in every respect have caused it afterward to be made according to this description 2. Therefore Lyranus opinion is rather to be received Ostendit visione imaginaria c. He shewed the Tabernacle unto Moses by an imaginary vision So two wayes was the Tabernacle shewed Moses for first every thing was described and expressed in word Deinde ad majorem evidentiorâ—mque cognitionem And afterward for more evident and full knowledge they were shewed unto him in vision Tostat. qu. 10. And Oleaster here urgeth the signification of the word tabnith which signifieth not the similitude or paterne but the edifice it selfe So that the Lord shewed unto Moses the very forme and fashion of the Tabernacle he saw it not in dreame but it was represented to his sight as is evident vers 40. 3. And as first that heavenly paterne which Moses saw was shewed to make the terrene Tabernacle by so also the externall Tabernacle served to be a type and exemplar of heavenly things as the Apostle sheweth Heb. 8.5 And so Rupertus reconcileth Moses and the Apostle for because the celestiall patern was first shewed unto Moses whereby he should make the externall Tabernacle therefore Ipsa câ—lestia illi exemplaria dicuntur The celestiall are said to be a paterne or exemplar unto him but because the Apostle would have the Hebrewes that by these externall things Extenderent se ad cognitionem coelestiâ—â— They should tend to the knowledge of heavenly things Terrestria haec dicta sunt exemplaria coelestiâ—m These terrestiall things are said to be paterns of the heavenly QUEST XVIII Of the excellencie and dignity of the Arke and why it was made Vers. 10. THey shall make an Arke First those things are described which were within the Tabernacle then the Tabernacle it selfe is appointed to be made c. 27. And first he beginneth with the Arke which was in the most holy place of all and then those things are described in this Chapter which were without the vaile in the holy place as the table of shew-bread and the candlesticke Lyran. 2. The word here used is aron which signifieth a chest or coffin as Iosephs body was put up in such an one and Iâ—hoiada the Priest made an arke or chest to put the money in that was gathered Montan. De aâ—e fabric 3. The Arke was the principall part of the Tabernacle which was made for these three ends 1. That it should be as a rest and stay of the mercie seat from whence the Lord gave his answers 2. That therein might be placed the tables of stone Deut. 10.1 2. Ferus and Tostatus thinke that therein also were placed the pot of Manna and Aarons rod but it is evident 1 King 8.9 that the tables of stone only were in the Arke the other were rather placed before it 3. The Arke was made that the Israelites might have some certainty where to offer their sacrifices for wheresoever the Arke was there they might lawfully sacrifice Ferus 4. The Arke God would have to be greatly reverenced of all and to that end the Lord did three wayes honour it first by his presence in giving his answers and oracles from the mercie seat Pellic. Secondly in suffering none to looke upon it for fifty thousand of the Bethshamites were slaine because they gazed upon the Arke 1 Sam. 6. nay it was not lawfull for the Levites to looke into it nor the Priests the sonnes of Aaron only the high Priest that went in once in the yeere to make reconciliation did see it Tostat. qu. 11. Thirdly the Lord by divers miracles did countenance the Arke as before it the waters of Jordan were divided the walles of Jericho fell downe Dagon the Idoll of the Philistims before it lost both his head and hands August QUEST XIX Of the bignesse of the Arke and how the embite is to be taken here Vers. 10. TWo cubites and an halfe long 1. This could not be the great Geometricall cubite which contained six common cubites as Origene testifieth hom 2. in Genes for then the Arke had beene too wide and large to be carried upon mens shoulders Tostat. quast 12. 2. Neither is this measure of a cubite to bee taken according to Moses cubite as Tostatus thinketh for hee speaketh of a certaine knowne and usuall measure but if the measure should be taken according to the length of a mans arme from the cubite or elbow to the top of the fingers it should be uncertaine 3. Some would have it understood not of the common cubite but of that which was called cubitus sacer the sacred cubite which contained seven hands breadth whereas the common had but six Pâ—larg But Montanus giveth but five hands breadth unto the common cubit and but six to the other which he calleth legalâ—m cubitum the legall or lawfull cubit It seemeth rather that the usuall cubit contained six hands breadth that is 24. fingers and the other 27. fingers or seven hands breadth as Herodotus sheweth lib. 1. And so it is evident Ezech. 40.5 that the great cubit called regius cubitus the Kings cubit was the common
shew-bread the active life of those which are given unto good workes by the golden candlesticke such as both in words and workes in contemplation and action doe shine as lights Ribera 6. But these mysticall diductions are somewhat curious Yet thus farre these typicall ceremonies may safely be extended the Arke signifieth the presence of God in Christ the table of shew-bread the family of Christ which is nourished and fed by him by the golden candlesticke the manner of administration in the Church is represented which the Lord doth illuminate by his Spirit Iun. in Analys Rupertus by the bread understandeth the true bread of life which is Christ Jesus so also Marbachius Ferus by the incense upon the bread collecteth that we must joyne prayer and thanksgiving with the preaching of the word by the crowne is signified the hope of everlasting life where wee shall sit downe at Christs everlasting table in heaven Simler By the twelve loaves the whole Israel of God which is fed by his word Borrhaius And they were taught hereby quod Deus panem largâ—tur that God giveth bread and food Tostat. qu. 28. and that their very meat is consecrate unto God and therefore should feed soberly and reverently as in his presence Calvin And by the vessels of gold all Christians should learne ut dent operand ut vasa sint aurea non fictilia to doe their endevour that they may be vessels of gold vessels of grace and election not earthen vessels and vessels of wrath Osiander QUEST XLII Of the forme and fashion of the candlesticke Vers. 31. ALso thou shalt make a candlesticke of pure gold of worke beaten one with the hammer c. 1. Iosephus is deceived in his description who saith that this candlesticke was ex aurâ— fusili sed non solido of molten gold and not solid whereas it was of one solid worke beaten out with the hammer In another place also he saith it was made of iron covered with plates of gold If it be answered for Iosephus that he speaketh of some other candlesticke which was afterward made of iron it is not like that any time the Israelites were so destitute of gold but that they had sufficient to make one candlesticke Tostat. quaest 29. 31. 2. By this description of the candlesticke it is evident that the picture which is to be seene in Rome of the golden candlesticke which Titus brought from Jerusalem and carried in triumph is not right because it is not set forth with boules knops and flowers as this is Ribera 3. The fashion of the candlesticke was on this manner the shaft went upright and stood in the middest upon his feet and from this shaft went out 6. branches 3. on the one side and 3. on the other one above the other which went out by couples one on the one side and over against it one on the other side neither were they all of one length for the nethermost branches were longest and the uppermost shorter so that they all were of one height above Tostat. 4. The body or shaft had foure boules like unto open almonds and as many round knops and as many flowers And under the first knop came out the first two branches and so under the second and third and in the top after the branches were gone forth were the fourth boule knop and flower Beda So likewise in every one of the branches there were three boules as many knops and flowers R. Salom. and Montanus with whom agreeth the description in the Geneva Bibles make in every branch three boules but beside but one knop and one flower because vers 33. it is said three boules in the plurall and but one knop and one flower in the singular number But Lyranus with whom consent Cajetan Tostat. qu. 31. and Ribera thinke better that every boule had his knop and flower to be answerable to the worke of the shaft which had foure boules and as many knops and flowers vers 34. So also Beda 5. Beside Montanus is of opinion that the uppermost lilies or flowers served for the sockets or lampes where the oile was put to feed the light so also Pelarg. Genevens But the flowers only were made for ornament Calvin And beside the boules knops and flowers there were seven lampes as vers 37. after the description of the shaft and branches with their knops and flowers it is said Thou shalt make thee seven lampes thereof So Tostatus quaest 29. and Ribera and 1 King 7.29 mention is made of lampes beside the flowers which lampes were also made out with the hammer as the rest were for the whole candlesticke with every part thereof was appointed so to be made 6. But whereas it is added To give light toward that which is before it vers 37. Cajetanes and Oleasters observation is somewhat curious that because these lights shined directly to that part which was before it that is toward the table of shew-bread right over against it that every socket had râ—strum in 〈◊〉 parte a certaine nosle hanging out whereby it cast light forward but indeed the meaning is that is was to cast light toward that which was before it that is every way as Iunius translateth QUEST XLIV Of the place where the candlesticke stood NOw further it is to be considered 1. That there was but one candlesticke in the Tabernacle made by Moses which was sufficient Salomon indeed afterward made ten lampes whereof five stood on the one side and five on the other 1 King 7.29 because the Temple was wider and larger Iosephus saith he made ten thousand candlestickes But it is like the place is corrupted and ten thousand put for ten 2. The place where this candlesticke was placed was not in the most holy place for thither the Priest went but once in the yeere but the lampes of the candlesticke were renued daily neither did it stand in the outward court which was open for then it had beene subject to wind and weather Ribera And there was the Altar of burnt offering whereon the fire burned continually and never went out Tostat. The place was therefore in the Sanctuary next unto the most holy place where because it was continually covered over there was necessary use of this light for the daily service and ministration of the Priests there Tostat. quaest 29. QUEST XLV Whether the candlesticke were made to Moses hand Vers. 37. ANd thou shalt make thee seven lampes c. 1. Here that slender conceit of the Jewes is confuted that thinke this candlesticke was made to Moses hand because it was so curious and full of worke that Moses could not tell how to make it for it is here directly said unto Moses Thou shalt make thee seven lampes if then he caused to be made one part of it it is certaine that he did so in the rest of the parts and afterward chap. 31.8 Bezaliel and Ahâ—liah were appointed among other things to make the candlesticke therefore the Jewes
made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would have their ministerie the more reverenced and had in
quasi intabella inscriptio It is uncertaine whether other stones are here to be understood or wee may take it for a certaine inscription of these two names in a table c. These two latter opinions I put together that it is like these Vrim and Thummim were written in some precious matter not made by art but prepared of God and given to Moses who put them within the breast-plate So Gallasius resolveth Diversum aliquid fuisse à lapidibus catonis minimè dubium est It is without doubt that they were a divers thing from the stones and chaines and what if wee say that these names Vrim and Thummim inscripta fuisse intra pectorale were written within the pectorall QUEST XXVIII How judgement was given by the Vrim and Thummim NOw it will be further inquired how the Lord made answer and the Priest consulted with God by Vrim and Thummim 1. Iosephus thinketh that when the Lord promised good successe to his people the stones shined extraordinarily but he saith Desiit tam essen quam Sardonix fulgorem emittere c. As well the Pectorall which he calleth the essen or rather choshen which is the Hebrew name for the Pectorall and the Sardonix stone upon the right shoulder which used to shine extraordinarily as often as the high Priest sacrificed did cease to send forth such brightnesse and that two hundred yeeres before his time which Tostatus thinketh was in the time of the Macchabees as he doth gather out of that place 1 Macchab. 4.46 where it is said that they laid up the stones of the Altar upon the mountaine of the Temple till there should come a Prophet to shew what should bee done with them It is like then they wanted that direction to know the Lords will by the shining of the stones Tostat. qu. 15. But I thinke it more probable with Montanus that the Vrim and Thummim was lost in the captivity as also the Arke tables of stone Aarons Rod and the pot of Manna as also thinketh Burgens addit 2. And as may appeare Ezra 2.63 that after the captivity they had no Priest with the Vrim and Thummim The Priest which met Alexander in his glorious apparell might have precious stones in his breast without the Vrim and Thummim 2. Ab. Ezra thinketh that they used to write the thing inquired upon in a peece of paper and so put it within the breast-plate upon the Vrim and Thummim and there they should finde written an answer of their question and demand But it is evident that the Lord when he was consulted with answered by voice 1 Sam. 23.11 3. Suidas thinketh that when the Lord granted their petition the Adamant shined extraordinarily if not nihil accedebat ad solitum lapidis fulgâ—rem nothing was added to the usuall brightnesse of the stone and when the Lord threatned warre pestilence or famine the stone had the colour of bloud But it is shewed before that the Vrim and Thummim was no such stone 4. Hugo de S. Victor thinketh there were certaine characters of letters quibus projectis ex literarum junctura desâ—per apparenâ—ium c. by the casting whereof and the joyning together of certaine letters it appeared what was to be done But the Vrim and Thummim was no such uncertaine conjunction of letters but some certaine glorious thing put into the Pectorall as is before shewed 5. Montanus thinketh that the Vrim and Thummim inde proferebantur were taken out of the Pectorall when any answer was to be given and that the Priest by the inspection thereof had his direction But it is not like after Moses there put them that they were taken out as Tostatus well thinketh Oportebateas educere è plicatura rationalis quòd non conveniebat c. That it was not convenient to draw them out from the folding of the Pectorall 6. Nehemonides is of opinion that the answer given by Vrim and Thummim was madregeh a certaine degree and instinct of the Spirit inferiour to prophecie yet of an higher nature than nathkol the voice which came from heaven Ex Pelarg. Ribera also thinketh beside the brightnesse of the stones that the Priest ad prasentiam rationalis spiritum prophetiae accipiebat at the presence of the Pectorall received the spirit of prophecie But for the Lord to answer by Vrim and by Prophets were two distinct things 1 Sam. 28.6 the Lord would not answer Saul neither by dreames by Vrim nor by Prophets 7. Wherefore it is most like though this be not certainly determined in Scripture that the Lord when the Priest asked counsell of God by Vrim made answer by voice As when David asked of God by the Priest that had the Ephod whether Saul would come downe and whether the Lords of Keilah would deliver him into his hands the Lord answered to both his questions that Saul would come downe and that the other would deliver him So 1 Sam. 30.8 David asked counsell of the Lord saying Shall I follow after this companie shall I overtake them and the Lord answered Follow for thou shalt surely overtake them and recover all Hence Tostatus well inferreth Non fiebat inquisitio in aliqua lamina sed à Deo inquirebatur veritas There was no inquisition made in any such place but the truth was inquired of God quaest 12. Ribera also useth this reason that seeing God answered to every point it was necessary there should be some voice heard Nam fulgor gemmarum tot tantaque minuta declarare non potuit c. For the brightnesse of the precious stones could not declare such and so many small particulars God used then to answer the high Priest by voice as Numb 7.89 When Moses went into the Tabernacle of the congregation to speake with God hee heard the voice of one speaking unto him from the mercie seat But it will then be asked if the Priest discerned not the Lords will by the Vrim why is it called the Vrim of judgement and what use was there of it I answer that it was so called not of the effect as though by the inspection of the Vrim hee gave judgement but ex consequenti by a consequent because the Lord onely vouchsafed to give judgement in the cause enquired of by the Priest when he applied the Pectorall with the Vrim and Thummim which was ordained to be a type of Christ the true and perfect light to signifie that in him all wisdome dwelleth and that by him only the will of God is revealed to us Calvin And this further may serve as a proofe thereof that it is like if there had beene any reall demonstration in the stones of Gods will that meanes had beene certaine and perpetuall and never failed But it was otherwise for God answered not Saul by Vrim and in Iosias time who was a vertuous King the high Priest Hilkiah enquired Gods will of the Prophetesse Huldah which he needed not to have done if he might have knowne Gods will
for all offer up himselfe in sacrifice for us and still continueth our Mediatour Borrh. 4. Now the inferiour Priests garments are fitly applied to set forth the qualities and conditions of the faithfull which are the members of Christ as the other did shadow forth Christ our head 1. Beda by the linen garment interpreteth decorem castitatis the comelinesse of chastitie by the girdle vigilantem mentis custodiam the diligent watchfulnesse of the minde to keepe the same by the bonnets visus anditus gustus custodiam the diligent keeping of the sight hearing taste and of all the senses 2. Thomas maketh a more generall use Castitas significatur per femoralia c. Chastitie is signified by the breeches Puritas vita per lineam tunicam Puritie of life by the linen garment Moderatio discretionis per cingulum Moderate discretion by the girdle Rectitudo intentionis pertiaram And a right intention by the bonnet 3. But this application is more fit The linen garment signifieth our innocencie and righteousnesse which we receive in the lavacre of regeneration being cloathed with Christs righteousnesse as the Apostle saith All yee that are baptized unto Christ have put on Christ the girdle signifieth constancie in the truth as S. Paul saith Stand therefore your loines girded about with veritie Tiara protectionis divinae signa erant The bonnets were signes of the divine protection the linen breeches shew what care should be had of comelinesse and what reverence is to be used in the service of God Pelarg. Marbach Who addeth this further that as we put more comelinesse upon our uncomely parts as the Apostle saith 1 Cor. 2.23 So our Saviour hath respect unto the vile and abject members of the Church such as are despised and counted base in the world 4. And like as we use three kinde of garments some for necessitie to cover our naked parts some for ornament and comelinesse and some for defence as militarie garments as here the Priests had their linen breeches of the first sort their linen coat of the second and their girdle of the third So unto a Christian are necessarie three kinde of spirituall garments the first is the garment of faith whereby our sins are covered secondly the ornaments of the soule are requisite whereby Christians must be adorned in the sanctitie and integritie of life thirdly they must put on their spirituall armour and take the sword of the Spirit the word of God whereby they may fight against Satan Simler Borrhaius 4. Places of Doctrine 1 Doct. None must intrude themselves into the callings of the Church Vers. 1. CAuse thou thy brother Aaron to come In that Aaron intruded not himselfe into the Priests office but was thereunto called Procopius giveth this note Qui temerario ansu ad se trahere sacerdotium c. He that will rashly draw unto himselfe the Priesthood shall suffer punishment So also Oleaster So the Apostle observeth upon this very example of Aaron No man taketh this honour to himselfe but he that is called of God as Aaron Heb. 5.4 2. Doct. The agreement which ought to be betweene the Civill and Ecclesiasticall state OLeaster noteth here further in that Moses who was the chiefe Magistrate called Aaron to the Priesthood the concord and amitie that ought to be betweene the Civill and Ecclesiasticall state is commended that as Ioash prospered while hee followed the direction of Iehoiadah so both the Ecclesiasticall state should imitate Iehoiadah to give holy counsell and direction unto the Magistrate and the Magistrate to be like Ioash in following the same 3. Doct. Profitable arts are the gift of God Vers. 3. SPeake unto all cunning men whom I have filled with the Spirit of wisdome c. Gallasius hereupon thus writeth Omnem artem industriam c. Dei donum agnosco Every art and industrie which bringeth utilitie unto man I acknowledge to be the gift of God as the Prophet Isaiah saith that God instructeth the husbandman to have discretion Isa. 28.26 Men therefore to whom God hath given the knowledge of profitable and commendable arts should have a care to employ them to Gods glorie and not to abuse them to wantonnesse 4. Doct. Whatsoever is instituted in Gods service must proceed from his wisdome Vers. 3. SPeake unto all cunning men in the Hebrew wise in heart Whatsoever is instituted in the service of God à sapientia Dei proficisci debet must proceed from the wisdome of God no humane device must have place or bee admitted there Simler Sauls policie in transgressing Gods Commandement in saving the best things of the Amalekites though hee thought hee did therein well and wisely yet was displeasing unto God 5. Doct. The sound of the Word in the Gospell exceedeth the sound of Aarons bels under the law Vers. 35. HIs sound shall be heard c. Herein as Lippoman well observeth appeareth the excellencie of the Gospell beyond the Law they heard then but the sound of Aarons bels Nunc audimus clarum sonitum Evangelii Now we heare the cleere sound of the Gospell c And as the understanding of a man exceedeth the capacitie of a childe and the cleere day the dawning so the cleere light of the Gospell excelleth the shadowes of the Law God providing better things for us as the Apostle saith that they without us should not be perfect Heb. 11.40 6. Doct. There ought to be order among the Ministers of the Church Vers. 40. THou shalt make for Aarons sons coats In that Aaron the high Priests coats were made more costly and glorious than his sons the inferiour Priests therein commendatur ordo inter Ecclesiae ministros is commended order among the Ministers of the Church that although Christ doe forbid bid his Disciples Luk. 22. to exercise dominion one over another as the Princes of the world doe Neutiquam tamen ordinem abrogat Yet he doth not abrogate order seeing he hath not onely distinguished them himselfe in gifts but in offices as the Apostle saith Ephes. 4. He hath given some to be Apostles some Prophets some Evangelists some Pastors and Doctors c. Marbach 5. Places of Controversie 1. Controv. Against the superstitious apparell of the Romish Priests Vers. 4. THou shalt make a breast-plate an Ephod and a robe and a broidered coat These Priestly garments being ceremoniall and typicall are now abolished Christ the true high Priest being come with his ornaments Therefore the Romanists doe plainly Iudaize in bringing againe into the Priestly order such varietie of garments as the Pall the Miter the Crozier staffe the Albe the Chimere the gray amice the Stoale with such like Their Priests come forth as though Aaron addressed himselfe with his attire to sacrifice at the Altar S. Paul hath given us a rule concerning these things which are but a shadow of things to come but the bodie is in Christ Coloss. 2.17 But it will bee here further asked if it bee not lawfull now for the
Ribera further by the girdle which compasseth the loines understandeth the continencie and single life of Priests out of Beda Contra. 1. If it had any such signification wherefore was not single life injoyned Aarons sons first to whom this girdle was prescribed 2. Beda indeed hath such a collection but he addeth withall Quod videlicet genus virtutis nulli per legem Dei necessario imperatum sed voluntaria est devotione Deo offerendum Which kinde of vertue is necessarily injoyned none by the law of God but it must with a voluntarie devotion be offered unto God the Lord thus saying hereof Non omnes capiunt verbum hoc All cannot receive this saying c. Why then doe they impose necessarily upon their Priests solitarie and single life which forced chastitie hath brought forth and yet doth many foule fruits among them as adulterie fornication Sodomitrie and such like uncleannesse 6. Morall Observations 1. Observ. Apparell commendeth not one to God Vers. 2. THou shalt make holie garments for Aaron c. glorious and beautifull Wee reade of divers glorious garments made in the world As of the costly vesture of Alcisthenes the Sybarite which Dionysius sold for 120. talents unto the Carthaginians Demetrius King of Macedon had a robe set forth sumptuously with the representation of the heaven and starres which no King durst put on quòd invidiosa nimis esset impendii magnificentia because it was too envious because of the magnificent cost But Aarons glorious apparell exceeded all these not so much in the sumptuous cost and cunning workmanship as in respect of the institution which was from God and the signification which was to set forth the glorious Priesthood of Christ and as this was typicall in it selfe so morally it shewed with what varietie of vertues first the Ministers of God then all his faithfull people and worshippers should be adorned not with putting on of gold or outward apparell but with the spirituall ornaments of the inward man as S. Peter teacheth how women should be adorned 1 Pet. 3.4 2. Observ. Ministers must be adorned with veritie of doctrine and holinesse of life Vers. 30. VRim and Thummim Which signifie knowledge and perfection whereby the Minister and man of God is set forth that he ought to be adorned with soundnesse of doctrine and integritie of conversation B. Babing As Saint Paul requireth that his Bishop for the one should be apt to teach for the other unreproveable 1 Tim. 3. 3. Observ. Ministers must not be dumbe or idle Vers. 35. ANd his sound shall be heard c. Gregorie well noteth upon this that the Priest dieth if his sound be not heard when he goeth in and out before the Lord Iram contra se occulti judicis excitat si sine sonìtu praedicationis incedit Hee stirreth up the anger of the secret Judge against him who goeth on without the sound of preaching c. So the holy Apostle saith Wee is unto me if I preach not the Gospell 1 Cor. 9.16 This maketh against two sort of Ministers the ignorant and unskilfull that cannot sound forth the voice of preaching and the idle and slothfull that doe not CHAP. XXIX 1. The Method and Argument THe Tabernacle with the parts thereof being thus finished with the garments and apparell of the Priests now followeth the consecration of them in this Chapter which consisteth of two parts first of the consecration of the Priests to vers 37. Then the sanctifying of the Altar and Tabernacle for the publike service of God In the consecration 1. Is set downe the preparation it selfe both of the things wherewith they should be consecrated to vers 5. then of the persons Aaron and his sons who are first attired and apparelled with their severall rayments to vers 10. 2. The consecration followeth first of Aaron and the rest for that time to vers 28. then the generall manner is prescribed to be observed afterward vers 28. to vers 37. In the speciall consecration for that time 1. The manner is prescribed how the calfe or bullocke shall be used 1. How and where he should be killed vers 10 11. 2. What shall be done with the bloud vers 12. with the fat vers 13. with the flesh and skin vers 14. 2. How the ramme of burnt offering should be sacrificed is shewed vers 16. to vers 19. 3. The ramme of consecration which was the third beast must be thus bestowed 1. The bloud part must be laid upon certaine parts of Aaron with part the Altar and Aaron and his sons with their garments must be sprinkled vers 20 21. 2. The flesh and parts some must bee burnt upon the Altar with the manner how they must bee first put into Aarons hands and shaken to and fro before the Lord to vers 26. some as the breast and shoulder shall be for Aaron and his sons to vers 28. In the generall prescription these things are declared 1. The perpetuall law of the heave offering vers 28. 2. The use of the Priestly garments vers 29 30. 3. How the ramme should be dressed and eaten to vers 34. 4. And nothing must be reserved vers 34. The second generall part belongeth unto the daily and publike service of God 1. The instrument thereof is declared the Altar with the manner of consecration to vers 38. 2. The matter of the daily offering two lambs one at morning the other at even to vers 42. 3. The place is described at the doore of the Tabernacle vers 42 43. 4. The Ministers vers 44. 5. The effect Gods dwelling among them vers 45 46. 2. The divers readings Vers. 1. Take a young bullocke under the damme or sucking I. ben bakar the son of a bullocke A.P.H. better than a young calfe B.G. for here ben bachar is not interpreted phar of it selfe signifieth a young calfe or than a young bullocke from the oxen V.S. or a calfe from the heard L.C. See qu. 2. following Vers. 5. And shall gird them with the broidered girdle of the Ephod I.B.C.P. or broidered gard of the Ephod G.V.A. better than thou shalt gird them with a girdle L. for here Ephod is wanting or thou shalt couple the breastplate to the superhumerall or Ephod S. for here bechesheb with the broidered gard or girdle is omitted Vers. 10. Shall stay his hands upon the head of the calfe fulcient A. or shall rest with his hands upon c. better than put to their hands V. or joyne their hands upon c. P. or put on their hands c. G.L.S.C. samac signifieth sustentare to stay Oleaster Vers. 14. It is sinne S.A.H. c. that is an offering for sinne I.G.B. as S. Paul saith in the same sense that Christ was made sinne for us 2 Cor. 5.21 V. better than it is an expiation C. or it is for sinne L. for is added the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chatath sinne Vers. 25. And thou shalt burne them in the
Altar upon the burnt offering I.A.S. better than for a burnt offering P.L.B. or in the Altar of burnt offering S. for here the preposition is omitted or beside the burnt offering G.V. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghal above upon Vers. 35. Thou shalt fill their hands B.G.V.A. consecrate their hands P.S.L. consecrate their ministerie I. offer their oblations C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temalle shalt fill Vers. 36. Thou shalt cleanse the Altar G.B. cum caeter not sprinkle the Altar with the sinne offering I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chata in piel signifieth to cleanse and so Iunius translateth Levit. 14.52 3. The questions explained QUEST I. Why it pleased God to have the Priests thus consecrated Vers. 1. THis is that thou shalt doe unto them in consecrating them c. 1. First it was requisite that there should be some singled out and appointed to minister in the Priests office to avoid confusion lest every one at his pleasure might have presumed upon the Priests office as among the Gentiles he that was the more mightie and honourable tooke upon him to be a sacrificer Lippom. Pellican 2. The Lord as before hee beautified the Priests with glorious apparell so here he by certaine publike and solemne rites doth cause them to be consecrated in the sight and view of all the people for the greater reverence and authoritie of their calling 3. And hereby the Priests themselves were assured also of their calling which was sealed and confirmed unto them by these signes 4. And these ceremonies were figures and types of the high Priest Christ Jesus whom the Lord hath anointed and of all the faithfull and beleevers whom Christ hath made Kings and Priests to God his Father Simler QUEST II. Why the calfe is said to be the sonne of a bullocke Vers. 29. TAke a young bullocke yet under the dam. 1. Some take this to bee according to the Hebrew phrase A calfe or steare the sonne of a bullocke that no more is thereby signified but that he should take a bullocke as so they say the sonne of a goat the sonne of a dove and such like Oleaster But this were in that sense a needlesse repetition for a bullocke must needs come of a bullocke and a goat of a goat 2. Some make this to be the meaning that he should take a young bullocke out of the heard de armento so Latin Septuag Chalde Vatab. But more is signified thereby than so for Genes 18.7 it is said that Abraham ran to the heard and fetched filium bovis the sonne of a bullocke not out of the heard for that is said before 3. Rab. Salomon thinketh this is added by way of distinction because the word phar signifieth not onely a young bullocke but an old calfe and therefore by this addition it is signified that it should be a young bullocke But this addition needed not for that cause for the word phar of it selfe signifieth a young bullocke as the Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calfe 4. Wherefore I preferre here Iunius reading who interpreteth it juvencum filium bovis a young bullocke the sonne of an oxe or bullocke juvencum subrumum a calfe or bullocke yet sucking under the dam not weaned and therefore sometime ben bakar the sonne of a bullocke is put alone without the other word phar QUEST III. Why a bullocke two rams and other things were offered at Aarons consecration A Young bullocke 1. Lyranus thinketh that they are bid to take a calfe or young bullocke for Aarons consecration to make atonement for that sinne which hee had committed in making the golden calfe and the two rams were prescribed one in remembrance of the ramme which was sacrificed in the stead of Isaack and the other for a commemoration of the paschal Lambe which they offered at their departure out of Egypt But these are light conjectures for Aaron had not yet committed that sinne in making the golden calfe neither was it a ramme but a lambe which they celebrated the passeover withall 2. Therefore this is the reason why all these things and of this sort and kinde are taken According to the dignitie of the persons here consecrated such are the sacrifices and gifts of their consecration as Levit. 4. a calfe or young bullocke is prescribed to be offered for the sin of the Priest whereas but a goat was sacrificed for the sinne of the Prince because the sins of the Priests who professed knowledge were more dangerous and scandalous So then because here the high Priest with his sons are to be consecrated a bullocke must be taken 3. And because the Priests were to offer unto God all the gifts and sacrifices of the people of all sorts it was fit and requisite that they should be consecrated with sacrifices of all sorts which were three either sinne offerings burnt sacrifices or peace offerings of the first kinde was the bullocke here of the second the first ramme and of the third the second 4. And for that there were divers kinds of meat offerings some of things that had life as beasts and birds some without life as cakes unleavened bread and such like and the meat offerings of things without life were of divers sorts some out of the oven some of the frying pan some out of the cauldron Levit. 2.4.5 here all these varieties are presented unleavened bread out of the oven cakes tempered with oyle in the frying pan and wafers boyled in water as R. Salomon thinketh like unto our fimnels Tostat. qu. 1. 5. And because the Priests were duces ante signani aliâ—rum the Captaines and ring-leaders of others to signifie that there was a greater holinesse required in them they are consecrated all kinde of wayes 1. They are washed 2. They are clad with the Priestly robes 3. They are anointed 4. The sacrifices both for sin the burnt offerings and peace offerings are offered for them 5. They are purified with bloud both their eares hands and feet are touched therewith and they themselves and their garments are besprinkled also with bloud And this was not to be done one day or two but their consecration did continue for seven dayes together vers 36. Gallas QUEST IV. Why Aaron and the Priests were called to the doore of the Tabernacle Vers. 4. THou shalt bring Aaron and his sons to the dâ—â—re of the Tabernacle The reasons hereof may bee these why Aaron was brought to the Tabernacle there to put on his Priestly garments 1. Because he was to serve with the rest of the Priests in the Sanctuarie within into the which Aaron was not to enter without his Priestly attire for his sound must be heard when he goeth in and out lest he die chap. 28.35 2. Because at the doore of the Tabernacle was placed the brasen Altar where the Priests were daily to offer sacrifice and therefore it was meet they should be there consecrated where the chiefe of their service
not expressed Afterward only the high Priest was anointed as Levit. 4.3 If the Priest that is anointed doe sinne that is the high Priest and Levit. 21.10 Also the high Priest among his brethren upon whose head the anointing oyle was powred c. The inferiour Priests were only anointed at their first consecration by which anointing they and their posteritie were consecrated to exercise a perpetuall Priesthood as the Lord saith Exod. 40.15 Their anointing shall be a signe that the priesthood shall be euerlasting unto them throughout their generations And in this sense Aristobulus is said to bee of the stocke of the anointed Priests 2 Macchab. 1.10 Iun. in cap. 40. vers 15. QUEST XXXIII Who are understood here by the name of the children of Israel whether the Levites also are there comprehended Vers. 31. MOreover thou shalt speake unto the children of Israel 1. Tostatus though in other places he thinketh the tribe of Levi to be excluded in this manner of speech and to be distinguished from the children of Israel as chap. 29.28 the breast and shoulder there given unto the Priests are said to be an heave offering of the children of Israel so also Numb 1.2 it is said take yee the summe of the congregation of the children of Israel and yet the tribe of Levi was not numbred among them as it followeth vers 40. yet in this place he thinketh that the Levites are comprehended under the name of the children of Israel for otherwise they should not be forbidden to make a composition like unto this perfume for their private uses 2. But it may appeare by these reasons that the other tribes onely beside Levi. are called here by the name of the children of Israel 1. Because in this verie chapter it is used in that sense as vers 12. When thou shalt take the summe of the children of Israel for here the Levites were not numbred Numb 1.40 2. This is a generall speech vers 32. None shall anoint mans flesh therewith neither shall you make any composition like unto it c. But the Priests flesh might be anointed therewith and it was lawfull for them to make the like composition for the use of the Tabernacle therefore the Priests are not here comprehended 3. Yet was it not lawfull for the Priests to prophane that holy oyntment which is necessarily inferred before vers 29. all that the oyntment touched was sanctified and became holy the Priests therefore knew well enough by this that this oyntment was not to be put to any prophane use And if it were not lawfull for the people to prophane the holy oyntment much lesse for the Priests to whose charge and care those holy things were committed And by the like generall charge afterward vers 37. that none should make the like composition to the holy perfume they also might understand this caveat touching the holy oyntment to be as generall QUEST XXXIV Of the forbidden uses whereunto this oyntment should not be put Vers. 32. NOne shall anoint mans flesh Three things are forbidden concerning the private use of this oyntment 1. That no mans flesh should be anointed therewith that is for delight or of wantonnesse Tostat. nor otherwise than is before prescribed for Aaron and his sons might be anointed therewith as God before commanded to consecrate them Simler 2. It was not lawfull for them to make any composition like unto it though they put it to no use for it might give an occasion of prophanation to have but the like composition in their houses As upon the same reason where they are commanded to eat no leavened bread for seven daies in the feast of the Passeover they are charged to remove leaven out of their houses Exod. 12.15 though they did not eat it it was not lawfull so much as to have it in their houses lest it might have beene an occasion to transgresse Tostat. qu. 13. They might make an oyntment of some of these or of all them so they did it not after the same manner and with the like composition Lyran. But I thinke rather with Oleaster and Borrhaius that they were not to make the like oyntment either in number or weight for the word tacaâ— signifieth as well to number as weigh 3. They are forbidden also to put any of it upon a stranger which Augustine expoundeth exterae nationi upon one of a forraine nation so also Tostatus upon a Gentile Some by a stranger understand any of Israel that is not a Priest Vatab. Simler But the people of Israel to whom this charge belongeth did not use to anoint Priests and if it were understood of anointing any person so much is said before none shall anoint mans flesh therefore Iunius giveth a better sense aut quisquam imponet ex eo rei extraneae if any man shall put thereon upon any strange that is prophane or common thing c. which is not consecrated to an holy use So also Oleaster 4. Tostatus here moveth divers questions qu. 14.15 as whether a Gentile not knowing the God of Israel or if he did yet were no proselyte nor converted to Judaisme if he should use the like composition whether he should therein offend or not and he resolveth he should not because this Law is given onely to the children of Israel who had bound themselves by covenant to keepe all the Lords ordinances wherein he resolveth well unlesse any such Gentile should doe it in the contempt of the God of Israel But he might have spared all this labour for these questions are altogether impertinent here seeing as is before shewed not any strange person is here understood but strange and common things QUEST XXXV Whether the anointing of Kings were not against this Law in cap. 3. Habacuk Vers. 32. NOne shall anoint mans flesh It is here doubted how it was lawfull afterward to anoint Kings and Prophets with this oile wherewith the Priests onely and the holy things were to bee anointed 1. Some thinke it was another kinde of oile as Hierom saith Est aliud unguentum quo reges unguntur c. There is another ointment wherewith Kings were anointed And that he saith was of two sorts David and Salomon cornu unguntur are anointed with an horne but Iehu and Hazael lenticula with a violl called in Hebrew phach But howsoever it may be thought that Iehu and Hazael were not anointed with the holy ointment which was kept in the Temple at Jerusalem yet it is like that both Samuel filled his horne with this oile wherewith David was anointed 1 Sam. 16.1 and that Zadok the Priest anointed Salomon therewith 1 King 1.34 Simler 2. Some thinke that whereas they are forbidden to lay this oile upon any stranger the Priests and Kings were not excepted Borrhaius But if by strangers we understand persons as well the King as other of the lay people were strangers in respect of the Priesthood as it is said in that sense chap. 29.33 No stranger shall eat thereof
beare their iniquities 37. qu. The mysticall signification of the golden plate 38. qu. Of the imbroidered coat the fashion and making thereof 39. qu. Of the high Priests miter 40. qu. Of the girdle of needle worke and imbroidered 41. qu. How the high Priests attire differed from the apparell of the inferiour Priests 42. qu. Whether Aaron did alwayes put on the common Priestly garments 43. qu. What it is to fill the hands of the Priests 44. qu. Of the fashion and use of the linnen breeches 45. qu. How this precept and charge concerning the linnen breeches agreeth with that law Exod. 23.26 46. qu. Of the mysticall application of the inferiour Priests garments Questions upon the nine and twentieth Chapter 1. QUest Why it pleased God to have the Priests thus consecrated 2. qu. Why the Calfe is said to bee the sonne of a bullocke 3. qu. Why a Bullocke two Rammes and other things were offered at Aarons consecration 4. qu. Why Aaron and the Priests were called to the doore of the Tabernacle 5. qu. Why Aaron and the rest are washed and how 6. qu. Of the Priestly apparell which Aaron put on and why the girdle is omitted 7. qu. How Aaron was anointed and with what 8. qu. How the ordinance of the Priesthood is said to be perpetuall 9. qu. The spirituall application of Aarons manner of consecration 10. qu. Why the Priests lay their hands upon the head of the beast 11. qu. Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other 12. qu. Why the bloud was laid upon the hornes of the Altar 13. qu. What became of the bloud which was powred at the bottome of the Altar 14. qu. Why the fat was burned upon the Altar and how 15. qu. VVhy the flesh skinne and dung was burned without the host 16. qu. Of the mysticall application of the sacrifice of the bullocke with the rites thereof 17. qu. VVhy the sacrifice for sinne was offered first 18. qu. How the bloud of the burnt offering was bestowed upon the Altar 19. qu. Why the hornes of the Altar are not here touched with bloud 20. qu. Why the dung in the sinne offerings being an uncâ—eane thing was prescribed to be burned 21. qu. Why the burnt offering was so called and how it differed from other sacrifices 22. qu. VVhy the burnt offering is called a sweet savour 23. qu. Of the mysticall sense of the ramme of burnt offerings 24. qu. Of the third ramme why it is called the ramme of consecration 25. qu. Why the bloud was put upon the right eare thumbe and toe of Aaron 26. qu. How the bloud was sprinkled upon the Altar round about 27. qu. How the bloud and oyle was sprinkled upon their garments without spotting 28. qu. The mysticall signification of the ramme of consecration with the rites thereof 29. qu. How these things were put into the Priests hands and shaken to and fro 30. qu. Whether Moses were indeed a Priest 31. qu. Whether Aaron had the breast and shoulder of the ramme of consecration 32. qu. What difference there was betweene the shake offering and heave offering 33. qu. What is here understood by the heave offering 34. qu. Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ramme given unto the Priests 35. qu. Of the consecrating of Aarons successor in his garments 36. qu. By whom the high Priests succeeding Aaron were consecrated 37. qu. Whether Eleazar was consecrated after the manner here prescribed 38. qu. What services the high Priest was bound to doe in the Sanctuarie 39. qu. Of other rites belonging to the ramme of consecration 40. qu. Whether all these rites were of the necessitie of the consecration 41. qu. Why the consecration of the Priests continued seven dayes 42. qu. Whether all the sacrifices the first day were iterated seven dayes together or the sacrifice for sinne onely 43. qu. To what end the sinne offering was offered every day of the seven 44. qu. How the Altar was cleansed and why 45. qu. How the Altar sanctified whatsoever touched it 46. qu. Of the dayly sacrifice with the rites thereof 47. qu. How much the Hin contained 48. qu. Of the spirituall application of the Altar and dayly sacrifice 49. qu. How the Lord appointed with the children of Israel 50. qu. What the Lord promiseth to sacrifice 51. qu. What is meant here by Gods glorie 52. qu. How the Lord is said here to sanctifie Aaron 53. qu. How the Lord is said to dwell among them Questions upon the thirtieth Chapter 1. QUest Why the narration of the making of the golden Altar is transposed 2. qu. Wherefore the Altar of incense had hornes comming out of it 3. qu. Wherein this Altar of incense differed from the other 4. qu. How the incense was burned upon the golden Altar 5. qu. Of the placing of the bars and how the Altar was carried 6. qu. Where the Altar of incense was placed 7. qu. What the Apostle meaneth by the golden Censer which the most holy place is said to have 8. qu. Why incense was commanded to be burned morning and evening 9. qu. Whether any of the lamps burned by day 10. qu. What things were inhibited to be offered upon the golden Altar 11. qu. Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place 12. qu. How Aaron made reconciliation upon the hornes of the Altar 13. qu. The spirituall sense of the Altar of incense 14. qu. How this Altar of incense differed from Salomons 15. qu. Whether it were lawfull to number the people and wherein David offended 16. qu. Whether this collection of many were commanded onely at this time or were to continue 17. qu. VVhy this money was collected and to what end 18. qu. How much the sicle of the Sanctuarie and halfe sicle was 19. qu. Whether there were divers kinds of shekels 20. qu. Of the halfe shekel which Christ paid for tribute what it was and how it came to bee paid for tribute 21. qu. Why they were numbred onely from twentie yeares old 22. qu. Why the poore pay as much as the rich 23. qu. Whether all these things were declared to Moses at once 24. qu. Of the fashion of the brasen Laver. 25. qu. Of the use of this brasen Laver. 26. qu. Of the mysticall application of the Laver wherein the Priests washed 27. qu. The difference betweene Moses Laver and Salomons great Sea of brasse 28. qu. Of the spices that went toward the making of the oyntment 29. qu. Of the manner of making and compounding this holy oyntment 30. qu. Of the use of this oyntment in anointing the Tabernacle 31. qu. How all that touched the Tabernacle became holy 32. qu. When and how Aaron and his sons were anointed 33. qu. Who are understood here by the name of the children of Israel whether the Levites also are there comprehended
34. qu. Of the forbidden uses whereunto this oyntment should not be put 35. qu. VVhether the anointing of Kings were not against this law 36. qu. What it is to be cut off from his people 37. qu. The spirituall application of this holy oyntment 38. qu. Of the spices whereof the holy perfume was made 39. qu. What is understood here by the word Sammâ—m spices 40. qu. Of the composition and manner of making this perfume 41. qu. Of the spirituall application of this incense 42. qu. How the Lord talked with Moses in the Mercie seat whether in any visible shape Questions upon the thirtie one Chapter 1. QUest How the Lord is said to call Bezaleel by name 2. qu. Whether Caleb the sonne of Jephuneh were grandfather to this Bezaleel 3. qu. Whether this Hur were the same before mentioned chap. 24.14 supposed to bee Moses brother in law 4. qu. Of the age of Bezaleel 5. qu. Of the difference betweene the gifts of wisdome understanding and knowledge 6. qu. Whether all the kinds of works are rehearsed here which were necessarie for the Tabernacle 7. qu. Whether the wise in heart received a new gift or increase rather of the old 8. qu. Why Moses was not made fit to doe the worke of the Tabernacle 9. qu. Of the garments of ministration what they were 10. qu. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts 11. qu. Why the precept concerning the Sabbath is here renued 12. qu. Why it was more forbidden to labour in the buiâ—ding of the Sanctuarie upon the Sabbath than for the Priests to sacrifice 13. qu. How the Sabbath is said to be a signe that the Lord did sanctifie them 14. qu. The reasons why the Sabbath must bee observed 15. qu. What death is meant in this phrase He shall die the death 16. qu. Why the seventh day is called Sabbath Sabbaton 17. qu. How the observation of the Sabbath is perpetuall 18. qu. Whether the world were made successively in time or in an instant 19. qu. How the Lord is said to have rested and from what 20. qu. What works are to bee rested from upon the Lords day what not 21. qu. Whether Moses received the directions concerning the Tabernacle 22. qu. VVhy Moses stayed fortie dayes in the mount with the Lord. 23. qu. VVhy the Lord gave the written law 24. qu. VVhy the Lord gave the law to the Israelites and to no other people 25. qu. VVhy the Lord delivered only two tables of the law 26. qu. VVhy the tables were made of stone 27. qu. VVhat is meant here by the 〈◊〉 of God 28. qu. VVhether Moses did write upon the tables 29. qu. How the law is said to have beene ordained by Angels Questions upon the two aâ—d thirtieth Chapter 1. QUest VVhether Moses had signified unto the people when he would returne 2. qu. VVhether the Egyptians were the first beginners and motioners of this idolatrie 3. qu. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here 4. qu. Of the divers faults and infirmities at once here committed by the people 5. qu. VVhy the people say unto Aaron rise 6. qu. Of the divers kinds of idolatrie 7. qu. VVhy they say Make us gods not god 8. qu. How the Israelites would have their god to bee made to goe before them 9. qu. VVhy the people came to Aaron rather than to Hur his fellow Governour 10. qu. VVhether at this time the Israelites wanted the presence of the cloud 11. qu. VVhy they say they knew not what was become of Moses 12. qu. VVhy Aaron bad them pull off their earings Quaest. 141. in Exod. 13. qu. VVhether Aarons sinne is here to be excused Epist. 83. 14. qu. Of the greatnesse of Aarons sinne 15. qu. VVhy it pleased God to suffer Aaron to fall 16. qu. Why the golden Calfe is said to bee fashioned with a graving toole 17. qu. Why Aaron caused the likenesse of a Calfe to be made rather than of any other thing 18. qu. Whether the Israelites thought indeed the golden Calfe to be the God that delivered them 19. qu. Why Aaron proceeded to build an Altar before the golden Calfe 20. qu. How Aaron proclaimed a holy day unto the Lord. 21. qu. Of the sacrifices who and what was offered upon the Altar that Aaron made 22. qu. What is meant in that it is said They rose to play 23. qu. Whether this sinne of Aaron and the Israelites can any way be excused 24. qu. Of the lawfulnesse of play and recreation and how it must be moderated 25. qu. Why the Lord biddeth Moses get him downe 26. qu. Why the Lord saith to Moses Thy people 27. qu. Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it 28. qu. VVhy they are called a people of a stiffâ— necke 29. qu. Why the Lord did not prevent the sinne of the people at the first 30. qu. Why and in what sense the Lord saith to Moses Let me alone 31. qu. VVhether the Lord changed his minde in saying I will destroy them and yet destroyed them not 32. qu. How the Lord promised to make a great nation of Moses 33. qu. Of Moses prayer in generall and the manner thereof 34. qu. Of the reasons which Moses useth in his prayer 35. qu. Why the Egyptians were more like thus to object than any other nation 36. qu. In what sense the Egyptians would say The Lord brought them out to slay them 37. qu. Why Moses maketh mention in his prayer of Abraham Isaak and Jacob. 38. qu. How the Israelites are promised to possesse the land of Canaan for ever 39. qu. How the Lord is said to repent 40. qu. Whether Moses at this time were kept in suspence or indeed obtained pardon for the people 41. qu. VVhat was written in the tables of stone 42. qu. Why there were but two tables neither more nor fewer 43. qu. How the tables were written on both sides 44. qu. Why the tables are called the worke of God 45. qu. How many precepts each table contained 46. qu. Whether the writing of the tables were the first writing in the world 47. qu. Where Joshua stayed all the while Moses was in the mount 48. qu. Whether Joshua first heard the noise 49. qu. Why Moses anger was kindled at the sight of the Calfe and not before 50. qu. Whether Moses sinned in his anger 51. qu. Whether Moses offended in breaking the tables of the Law 52. qu. What the breaking of the tables signified 53. qu. In what part the tables were broken and what became of the fragments 54. qu. Why the tables were broken at the bottome of the mount 55. qu. Whether the Calfe were burned to powder in the fire 56. qu. Why the powder of the golden Calfe is cast into the river 57. qu. How the Israelites were brought to drinke of the water and why 58. qu. Wherefore the people were compelled to drinke the