that the Lord in sending these things flesh and bread which the people murmured for observeth the same order which they did in their murmuring they first complained for the want of their flesh poâ— and then for the scarcity of bread vers 3. QUEST XI Whether the rocke were first striken to bring out water or the flesh and bread first sent RVpertus here also moveth another doubt out of the 78. Psalme vers 20. Behold hee smote the rocke that the water gushed out c. can he give bread also and prepare flesh for his people For here the Prophet seemeth to invert the order of these miracles that first the rocke was smitten whereout the water gushed and that afterward the flesh and bread was given whereas the striking of the rocke followeth in the next chapter Exod. 17. 1. To this question he answereth by a distinction that Moses report of these miracles is historicall setting downe the order of time wherein they were done but the other in the Psalme is propheticall applied unto Christ the flowing of the waters out of the rocke signifieth the passion of Christ and the baptising into his death the Manna shadowed forth the Eucharist in the eating of his body now first we must be baptised in the name of Christ before we can be partakers of his body and bloud in the Eucharist 2. But wee need not for the dissolving of this question to runne unto any such mysticall sense for the people murmured twice for flesh once in the desert of Sin as is here expressed another time in Kibroth hattavah Num. 11. the first of these murmurings went before the smiting of the rocke in Râ—phidim the other followed after and of the latter speaketh the Prophet here when the Lord sent a fire among the people for their murmuring which was not done now but it happened afterward in the other murmuring as the story is extant Numb 11.1 And of the former sending of Manna and flesh speaketh the Prophet afterward in the same Psalme vers 24. Hee had rained 〈◊〉 Manna c. QUEST XII Why Moses biddeth Aaron to speake to the people and doth it not himselfe Vers. 9. ANd Moses said unto Aaron c. 1. Some thinke that Moses vouchsafeth not to speake unto this unworthy and unthankfull people and therefore appointeth Aaron to speake Pellican But this can be no reason because afterward Moses speaketh unto the people himselfe vers 15. 2. Some thinke that it was Aarons office to speake unto the people for God had made him Moses mouth chap. 4.16 and as Moses Prophet chap. 7.1 But although this order was observed in Egypt that the Lord spake to Moses Moses to Aaron Aaron to Pharaoh and to the Egyptians yet after they were come out of Egypt Moses used himselfe to speake unto the people as appeareth chap. 12.13 and 14. where it is said vers 31. They beleeved the Lord and his servant Moses 3. Therefore this rather was the cause why Moses thus spake unto Aaron because when these words were to be uttered Moses was to be with the Lord when his glory appeared in the cloud this then was the order wherein these things were done hitherto rehearsed in this Chapter First after the people had murmured then the Lord spake to Moses vers 4. which might be betimes in the morning after that Moses and Aaron spake to the people vers 6. then Moses gave that charge to Aaron of speaking further to the people vers â— This being done Moses went unto the place where the Lord appeared in the cloud Tostat. 4. Now Aaron spake unto all the Congregation either in calling the Elders and Rulers together who should speake to the people or else in causing himselfe proclamation to be made and notice to be given to the people which is most like for this might be sooner done and as all the people had murmured so it was fit they should all present themselves before the Lord. Tostat. ibid. QUEST XIII How the people are bid to draw neere before the Lord. Vers. 9. DRaw neere before the Lord. 1. The Lord in respect of his divine essence is every where and not in one place more than in another but by reason of some new effect and extraordinary manifestation of his presence he is said to be rather in one place than in another As here hee is said to bee in the cloud because there hee shewed his glory Tostat. 2. The people are called before the Lord which Pellican understandeth of the assembly and congregation where they should heare the Lords Prophets speake unto them but it is rather understood of Gods presence in the cloud that all the people should come forth of their tents and turne themselves toward the wildernesse and so behold the glory of God which appeared unto them as followeth in the tenth verse Tostat. Iun. For as yet there was neither Arke nor Tabernacle where they should appeare before the Lord. Simlerus QUEST XIV What cloud it was wherein the Lord appeared Vers. 10. THe glory of the Lord appeared in the cloud 1. Some thinke that this was not that cloud whereby the Lord directed the journeyes of his people but another because that cloud stood over the hoast but this was toward the wildernesse but this is no good argument for that cloud which did lead them went before them sometime neerer sometime further off 2. Others thinke that this was the cloud which rested upon Moses Tabernacle before the great Tabernacle was made which is mentioned chap. 33.7 but this is uncertaine Ex Tostat. 3. Therefore without further question it was none other cloud than that which was their guid which in the day was a cloudy piller in the night a piller of fire which was an evident testimony of Gods presence Iun. Oleaster Yet it is to be thought Gloriam Dei in solitâ— modo patefactam c. That the glory of God was manifested otherwise than it 〈◊〉 that iâ— in a more fearefull manner the more to terrifie the people Calvin Simler QUEST XV. When the Lord thus spake to Moses Vers. 11. FOr the Lord had spoken to Moses c. 1. Some thinke that Moses after he had given Aaron charge to speake to the people and was gone to appeare before the Lord that then the Lord spake thus to Moses which words he returning againe delivered to the people Tostat. But here is no mention that Moses spake those words in this place to the people only it is said The Lord spake or had spoken 2. Therefore it is the better opinion that the Lord had thus spoken unto Moses before he spake thus unto the people vers 6 7. but here it is expressely mentioned to shew Moses faithfulnesse that hee delivered nothing to the people but what he had received from God for here the very same words almost are rehearsed which Moses before had uttered to the people it is therefore better expressed in the prâ—terpluperfect tense
sinne of idolatrie as Tostatus confesseth that he sinned Nec tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any
such like but in these cases the partie was uncleane sometimes onely to the even sometimes for the space of seven daies Levit. 15.13 18. The Priest therefore when any such uncleannesse was upon him could not enter into the Sanctuarie at all the washing of his hands and feet then at the brasen Layer would not serve the turne But though they were free from all other kinds of uncleannesse yet they were to wash their hands and feet alwaies when they went into the Tabernacle 3. The spirituall reason of the washing the hands and feet is this by the hands are understood the workes and operations by feet the affections of the soule Ministers and generally all that approach and draw neere unto God must be both of cleane heart and of cleane waies and workes when they come before God as for the hands the Apostle willeth that everie where men should lift up pure hands and concerning the feet the Preacher saith Take heed unto thy feet when thou entrest into the house of God QUEST X. What cloud this was which covered the Tabernacle Vers. 34. THen the cloud covered the Tabernacle c. 1. This was not another cloud beside that which was called the pillar of the cloud as some thinke but the very same both because of the appearance of it by night as fire as the other seemed as a pillar of fire in the night as also there was the same use of this cloud to direct them in their journeyes as of the pillar Exod. 13.21 Tostat. qu. 10. 2. Some thinke while the people camped about mount Sinai that this cloud vanished away which was the cause why the people desired gods to go before them and that now as soone as the Tabernacle was made it appeared againe But that is not like for chap. 13.22 it is said that the Lord tooke not away the pillar of the cloud by day c. And seeing the Manna did fall every day which was an evident signe of Gods presence among them though the cloud had not been in their sight that had been no cause to move thâ—â— to desire a guide Simler 3. This cloud which before also did direct them now commeth somewhat nearer and sitteth upon the Tabernacle Novae hic gratiae accessio commendatur in certiore symbolo c. this accession of new grace and favour is commended by a more certaine and evident signe Calvin 4. This cloud before rested upon the other Tabernacle which Moses had removed without the campe but now the great Tabernacle being built the Lord doth chuse it as his seat Tostat. qu. 10. QUEST XI How the glorie of the Lord filled the Tabernacle THe glorie of the Lord filled the Tabernacle 1. The Lord giveth here a double testimonie of his presence for the approbation of this worke made by his appointment there was a cloud without and inâ—us splendor gloriae Dei within the brightsome glorie of God Gallass For so the Apostle calleth the shining of Moses face the glorie of his countenance 1. Cor. 3. Oleaster 2. By this was signified both the presence of Christ in his Church because this cloud filled the Tabernacle within and the Lords protection of his Church the cloud covered it without Marbach 3. And as the glorie of the Lord filled the Tabernacle so in Christ who is the true Tabernacle the Godhead dwelleth bodily and essentially Osiander 4. Though the glorie of the Lord filled the earthly Tabernacle yet his glorie remained still in heaven onely the Lord vouchsafed there a visible signe of his presence that they might know him to be neere unto them as often as he was called upon Calvine QUEST XII VVhy it pleased God to make the cloud a signe of his presence IT hath pleased God diversly to use the clouds as symboles and signes of his presence so he set his bow in the clouds as a signe of his favour he went before his people in a cloud Christ was transfigured in the mount in a bright cloud when he ascended a cloud tooke him out of their fight and he shall come againe in the clouds to judge the quicke and the dead 2. First as the cloud engendreth raine doth shelter from the heat of the Sun so Christ by the influence and raine of grace doth comfort his Church and protecteth it in the heat of persecution Simler Secondly as the fiâ—e heateth giveth light and purgeth so Christ by his Spirit worketh all these in his Church comforting illuminating and purifying the same Pelarg. QUEST XIII Why Moses could not enter into the Tabernacle Vers. 35. MOses could not enter into the Tabernacle because the cloud abode there c. 1. Tostatus confuting Lyranus who thinketh that Moses did not enter into the Tabernacle propter reverentiam because of the reverence of the place and not for that the thicke cloud did hinder his â—ight affirmeth the contrarie that Moses rather entred not because of the thicke cloud But seeing that this was a lightsome cloud and therefore is called the glorie of the Lord it was not the thicknes of the cloud that could have been an impediment to Moses he therefore rather forbeareth to enter of reverencâ— as when it was said unto him while the fire burned in the bush come not hither c. Exod. 3. 2. Moses entred into the thicke cloud in mount Sinai but here he cannot enter Pellican maketh this the reason because now Moses representeth the people of the Iewes to whom the glorie of the Lord in the Tâ—bernacle was as a cloud But he as well represented the person of the people when he went up to receive the Law for them therefore that is no reason The cause then is this Moses durst not ascend up unto God into the mount uncalled he waited six daies in the mount and the seventh the Lord called unto him chap. 24 16 at this time therefore it was not lawfull for Moses to come neere being not called or bidden so to doe Gallas 3. And by this meanes the Lord would have his Tabernacle afterward reverenced of all into the which Moses had no entrance at this time for the great glorie of the Lord as for the same cause at the dedication of Salomons Temple the glorie of the Lord so filled the house that the Priests could not stand to minister because of the cloud the glorious light whereof they could not endure And thus the Lord would have his house reverenced because of his presence 4. But the cloud did not alwaies thus fill the house but at this time the Lord did it to sanctifie the Tabernacle with his presence The cloud had three positions or places sometime it was within the Tabernacle then none could enter as heere and Numb 12. when the cloud stood at the doore of the Tabernacle when the Lord called to Aaron and Miriam or it rested upon the Tabernacle then Moses and Aaron might enter but the campe removed not but when the cloud was lift up altogether from the
that is an hundred thousand thousand and five hundred thousand miles counting eight furlongs to a mile And the Moone to bee remote from the earth 780000. furlongs almost an 100. thousand miles Plutarc de placitis Philosoph l. 2. c. 31. The Hebrewes make the distance of the starry heavens from the earth to be about 500. yeeres journey Aratus but 30. dayes journey and the thicknesse of the earth as much the one maketh it too little the other too much But not to stand upon these curious observations Ambrose giveth sensible and apparant reasons of the greatnesse of the Sunne and Moone by daily experience First saith he by this their magnitude is evident because they appeare of the like quantity to all through the world whereas heards of cattell being espied farre off seeme as ants and a ship discerned farre in the seas seemeth no bigger than a flying dove Againe as soone as the Sunne ariseth all the Starres are hid and further if the Sunne were not of such greatnesse how could all the world be lightened by it Ambr. l. 4. Hexemer cap. 6. QVEST. XX. How the Starres doe serve for signes Vers. 14. LEt them be for signes and seasons dayes and yeeres 1. By signes here we need not understand those extraordinary signes which it hath pleased God sometime to shew as in the Sunne in Iosua and afterward in Hezekiahs time for in this place the ordinary use of these creatures is shewed 2. Nor yet are we forced to referre it to the Astronomicall signes though the Scripture doe also approve the lawfull use of them Iob 9.9 He maketh Arcturus Orion Pleiades and the climates of the south for this combining and conjunction of the Starres was afterward found out by art and experience 3. But these celestiall bodies doe serve both for politicall observations as the computation of moneths and yeeres and the celebration of festivals among the Jewes as also to be signes of naturall things as for setting sowing planting and discerning of the weather and seasons of the yeere as Orion bringeth raine the Pleiades the spring Iob 38.31 We acknowledge then foure lawfull uses of these celestiall bodies 1. To distinguish the day and night light and darknesse 2. To be for signes of weather 3. To serve for times and seasons as weekes dayes and yeeres 4. To give influence by their heat light and motion to these inferiour parts Mercer Iun. But for morall matters as to calculate mens nativities and to discerne of their dispositions to good or evill or for supernaturall to foretell things to come to discover secrets finde out things that are lost or such like these celestiall signes have no use at all neither hath the vaine and superstitious invention of Astrology any ground at all out of this place but is altogether repugnant to 1. the Scripture 2. against reason 3. vaine 4. impious These foure points shall briefly be proved 1. The Scripture thus testifieth Isay 44.25 I destroy the tokens of the southsayers and make them that conjecture fooles and turne the wise men backward c. Ierem. 10.2 Be not afraid of the signes of heaven though the heathen be afraid of such 2. The wise man saith Prov. 27.1 Boast not thy selfe of to morrow thou knowest not what a day may bring forth If a man know not his owne way neither can tell what shall happen to himselfe much lesse can it be seene in the Starres for the Spirit of a man best knoweth the things of man 1 Cor. 2.11 and if we cannot bee certaine what shall befall the next day much lesse what may happen the next moneth or yeere Againe if by the aspect of the Starres judgement could be given of man then should they have dominion over man whereas they were created for mans vse Psal. 8.3 3. It is a vaine and deceitfull study neither are the predictions of Astrologers true as it may thus appeare first if there had beene any certainty in this art it is most like that the Devill should have the best insight into it both by reason of his subtilty of nature and long experience but it is certaine that the Devill herein is deceived for hereof it is that the Oracles of Apollo ministred by spirits directed by the aspect of Starres were for the most part vaine false deceitfull This testifieth Porphirius in his booke of Oracles cited by Eusebius lib. 6. de praeparat Evang. c. 1. that Apollo his Oracles were made by Astrology and that they were false and vaine or ambiguous and deceitfull one Oenomâ—us a Philosopher among the Greekes proveth at large as Eusebius witnesseth lib. 5. de praeparat Evang. cap. 10. Againe if there were any certainty in these Astrologicall praedictions it would chiefly appeare in their Prognostications of the weather which is the proper subject of the Planets operation but herein daily experience sheweth how grossely they are deceived that foretell such things neither agreeing with themselves nor yet with the event of the weather yet I deny not but that the fairenesse and foulenesse of the seasons may be conjectured when as the time is neere and the naturall causes have begun to worke as in the evening to ghesse of the weather the next day and in the morning of the afternoone weather as that a cloud in the west will bring a shower and the south wind heat as our Saviour saith Luk. 12.55 But long before to declare these things before there is any working in the naturall causes it is not in the art or skill of man Ambrose to this purpose saith well Cum pluvia expeteretur ab omnib c. when saith he vaine was desired of all and one said the new Moone will bring raine although we were very desirous of raine yet I wished that such speeches should not be true yea it did me good that no raine fell till it came at the prayers of the Church that it might appeare that it came not by the influence of the Moone but by the providence of the Creator Hexem lib. 4.7 4. The impiety of this science is evident because they ascribe all to the influence and operation of the starres and so bring in a fatall necessity and rob God of his honour and glory One Petrus de Alâ—aco a magnifier of Astrology doubteth not to say that Noahs flood and the birth of our Saviour might have beene foretold by the knowledge of the starres Maternus affirmeth that when Saturne is in Leo men are thereby long lived and their soules goe to heaven Albumazar saith that the Moone being joyned with Iupiter in the head of the dragon whatsoeuer a man asketh of God he shall obtaine Thus reporteth of them Pererius lib. 2. in Genes cap. 1. Thus they attribute all things both good and evill to the starres and thus the grace of God is made void yea as Origen saith while they make alias stellas beneficas alias maleficas some good some bad starres they open
about the center of the earth as Plato imagined for by this meanes the waters should ascend three thousand and 500. miles for so farre it is from the Center of the earth to superficies which is against the nature of water 2. Neither was the Sea this great depth which some thinke is higher than the earth and kept in onely by the power of God which now was suffered to overflow the earth for neither is it true that the Sea is higher than the earth as is before declared neither doth Moses make any mention of it which might have beene sufficient by the overflowing to have drowned the earth if naturally it were so much above it 3. Wherefore the fountaines of the deepe were the deepe heads and springs of water within the earth which were opened and enlarged to make this inundation so that the Rivers that runne in the earth were cast up and the deepe gulph gushed forth and these may be the waters under the earth mentionod Exod. 20. vers 4. The windowes also of heaven signifie not the irruption or breaking forth of any waters in the Chrystall heaven as it is called above the starrie skie as Eugubinus and Oleaster imagine for neither are there any such watâ—rs above the heavens as hath beene before declared and if there were how could they passe thorow the starrie heaven without the dissolution and corruption thereof and it would follow that the watery heaven should be now a vacaâ—t and emptie place the waters being descended from thence But the opening of the windowes of heaven betokeneth the breaking of the clouds where the water is contained that whereas at other times The Lord bindeth the waters in the clouds and the cloud is not broken under them Iob 26.8 Now the Lord loosed the clouds which being made as full of windowes powred forth all the water that was kept in them Mercerus Perer. QVEST. XII Of the causes of the floud THese three were the causes of the floud 1. The issuing forth of the waters beneath out of the earth 2. The continuall raine for forty not onely dayes but nights together not onely powring from the clouds but increasing by the liquefaction and distilling of the aire into water Seneca writing of the generall deluge which he speaketh of not as past but to come addeth unto these three other causes 1. Crescunt maria super solitum c. the extraordinary swelling and overflowing of the sea 2. Incipit terra putrescere laxata ire in humorem The earth also it selfe did putrifie and resolve into water 3. He maketh the conjunction of the celestiall bodies another cause that like as he thinketh the world shall be burned when the starres shall concurre in the signe Cancer sic inundationem futuram cum eadem siderum iurba in Capricornum convenerit so hee thinketh there shall bee a generall inundation when the same company of starres shall come together in the signe Capricorne These causes may bee admitted as helping and necessary though not as principall saving that the conjunction of the starres in Capricorne seemeth rather to be a curious inquisition than to depend of any certaine demonstration QVEST. XIII Vpon what day Noah entred into the Arke Vers. 13. IN the selfe same day c. 1. Lyranus reading according to the latine text in the article of that day thinketh that the noone point of day is hereby expressed and so also Oleaster 2. Tostatus taketh it rather for the morning or twilight which is more properly a point parcell or article of the day It betokeneth nothing else but in the same day as I shewed before in the interpretation 3. Some Hebrewes think that this was wednesday when they say that the Sun is strongest that Noah might have some rest before the Sabbath but this is too curious 4. Some doe take this for the day before the floud being the sixteenth of the moneth that Noah entred then and his family before 5. Others thinke that Noah entred seven dayes before according to the text v. 1. Enter thou into the Arke c. v. 4. for seven dayes hence I will cause it to raine v. 7. so Noah entred c. v. 10. and so after seven dayes c. And thus Ambrose expoundeth so that here by way of recapitulation mention is made of the entring of Noah and Iunius to make the sense more full readeth thus In the same day when Noah was entred c. v. 13. c. God shut him in v. 16. He maketh the 13 14 15. verses to depend upon that clause in the 16. verse whereby is shewed how the providence of God watched over Noah and the rest when they were entred so shutting them up that the waters could not enter 6. But Iunius inserteth one word v. 13. which is not in the Hebrew quum ingressus esset when he was entred when is added so that according to the true reading the selfe same day Noah entred c. it is evident that Noah with his sonnes entred the same day wherein the raine began to fall God so providing that against that day all kind of cattell and fowles were present to enter with him And whereas Noah is bid to enter v. 1. before the seven dayes that is to bee understood of the preparing and making all things ready for his entrance Mercerus Now whereas Iunius thinketh that in the very seventh day the floud came and so readeth v. 10. I thinke rather that the seven dayes were fully expired and that upon the 8. day it began to raine because the text is that after seven dayes the waters were upon the earth Mercer QVEST. XIII How Noah was shut up Vers. 16. GOd shut him up c. 1. Not that after Noah was come into the Arke and his sonnes with their wives and the rest of the creatures God by the ministery of the Angels did shut the doore without and pitched it up occlusit pro eo God shut it up for him as Tremelius and Cajetanus read that is whereas Noah being within could not shut up the doore without God did it for him for as Noah opened the doore at his going out so it is like he shut it at his going in but hereby â—s signified that what was wanting in Noahs labour was supplyed by Gods providence and that it was Gods worke to preserve Noah in the Arke Mercer 2. And this was done not so much to keepe him from the sight of the destruction of the world which might have ministred griefe unto him as Chrysostome collecteth for there was a window out of the which hee might behold that fearefull spectacle but to keepe himselfe from the violence and rage of the waters as also from the rage of men Mercer QVEST. XIV The 150. dayes must be reckoned from the beginning of the floud whereof the 40. dayes are a part Vers. 24. THe waters prevailed an 150. dayes This terme must not be counted from the end of 40. dayes mentioned
Hebrew ach to be read as an adversative as Paulus Burgensis readeth veruntamen notwithstanding as though the sense should be this though yee are permitted to shed the bloud of beasts yet it is unlawfull for you to shed the bloud of man 3. Neither is this another exception concerning mans food as Cajetane that as before the bloud of beasts is excepted so here humane flesh that if it be not lawfull to shed the bloud of man neither is it to eat his flesh which first must be kiâ—led before it be eaten 4. Neither need there to be here understood any sentence as this I will not have you to shed mans bloud and then this to follow as a reason for this prohibition to shed mans bloud followeth directly in the next verse 5. But this word translated for may be read as a causall why God would have them abstaine from all cruelty or savage behaviour in eating of the bloud of beasts that they should have a greater detestation of the spilling or shedding of mans bloud Perer. Mercer QVEST. VII How God will require the bloud of man at the hand of beasts Vers. 5. AT the hand of every beast 1. Rupertus by beast understandeth the Devill that shall answer for the death of mens soules but Moses here directly speaketh of the bodily life which is in the spirits and bloud 2. Neither by beasts here are understood cruell and beastiall men for it followeth afterward aâ— the hands of man will I require it c. 3. Neither doth Moses insinuate the death of martyrs which were exposed to beasts for which the persecutors shall answer for that did cast the Saints before the beasts 4. But here is shadowed forth that Law which was afterward published that even the beast that killeth a man should be stoned Exod. 22. QVEST. VIII How his bloud shall be shed that sheddeth bloud Vers. 6. BY man shall his bloud be shed 1. Some reade in homine and referre it to the first clause Hee that sheddeth mans bloud in man as they which are strangled have their bloud shed as it were in them sic Tostatus but in this sense one kinde of murther onely should be prohibited 2. Some read in homine against man that is in despite of man Cajetan 3. But the best reading is per hominem by man and to referre it to the last clause by man shall his bloud be shed that is by the Magistrate as the Chalde interpreteth by witnesse by the sentence of the Iudge for it should seeme that before the floud there was no law made nor power given to man to punish murther as Adam proceeded not against Cain that killed his brother Abel Mercer 4. And this must be understood not de facto sed de jure merito not of the fact for many times murtherers escape but of the right and due desert of murtherers that they are by Gods Law worthy of death and many times where the law of man faileth that such are not executed Gods vengeance overtaketh them such are either slaine in battell or by the hands of other or by some other meanes as it is in the Psalme men of bloud shall not live halfe their daies Psalm 55.24 Calvin QVEST. IX That mans life should be preserved because of Gods image IN the image of God c. 1. Hence it followeth not as Oleaster collecteth that the image of God is in mans body because the image in the soule cannot be by the killing of the body destroyed for the reason concludeth well though this image of God be not in the body yet because the body is the Tabernacle of the soule and beareth that which beareth the image of God it ought for that cause to be reverenced and yet the image of God though not originally or principally yet by the consequent and effects is expressed and shineth in some sort in mans body in that it is made upright and aspiring to celestiall things and so sutable to the soule and in regard that into the hand of man God hath delivered the rule and dominion of the creatures cap. 1. vers 28. 2. Though the image wherein man was created be much decayed and impaired yet some part thereof remaineth for the which the life of man should be spared and preserved Calvin 3. And if for this reason the life of any man whatsoever should be regarded much more the life of Christians in whom this image is renewed in Christ Muscul. QVEST. X. Of the Raine Bow Vers. 13. I Have set my bow in the cloud c. 1. Neither Ambrose conceit can be admitted who understandeth not here the visible Raine-Bow in the clouds but the invisible power of God whereby he sometime intendeth sometime remitteth his judgements as a bow is bent and unbent againe But this collection is contrary to the text which saith The Bow shall be seene in the cloud vers 14. 2. Neither is their opinion found that thinke there was neither raine noâ— Raine-Bow before the floud for how could the plants and fruits of the earth have beene so many yeares preserved without raine so then the Raine-Bow was before the floud but it beganne onely now to be a signe of this covenant betweene God and man as the Lord chuseth sometime naturall things for signes as Bread and Wine and Water in the Sacraments Mercer 3. Neither is the opinion of some Hebrewes to be admitted that thinke the Raine-Bow to have beene before the floud but then it appeared in the cleare aire now in a cloud for the iris or Bow can have no existence or being but in a dewing or stilling cloud Mercer 4. Neither is Thomas Aquinas judgement and Cajetanus sound which thinke that the Râ—ine-Bow is partly a naturall signe that there shall be no floud because the Raine-bow sheweth not but when the clouds are thinne and dispersed whereas thicke and blacke clouds ingender inundations for the causes of the generall floud were not naturall and God without the clouds by the overflowing onely of the waters could drowne the world and beside if the Rain-bow were a naturall signe then before the floud came it might have prognosticated so much but then it should have beene a lying signe for notwithstanding the Raine bowes often appearing before the deluge as it is like the floud came 5. Though the Raine-bow bee not a naturall signe but voluntary depending upon the will and institution of God yet notwithstanding hath it some agreement with that which it is made a signe of like as baptisme in the flesh hath some resemblance of the soule so the Raine-bow is a fit and convenient signe to portend no inundation likely to follow because it is orâ—inarily a signe either of faire weather or of no long raine And it hath beene observed that a Raine-bow in the morning betokeneth showers in the evening faire weather Beside the Raine-bow is found to be wholesome to plants and herbs that where it lighteth it giveth them a more pleasant
Calvin Mercer Wherefore in this manner to aske a signe not of distrust in Gods power or doubtfulnesse of his promises but with confidence in God nor prescribing unto him but onely desiring to be assured what is his good pleasure and this to doe not with any superstitious minde but with devout prayer and by the secret motion of Gods spirit it is no tempting of God at all But as Augustinus saith of Gedeon asking a signe Consultatio illa magis quà m tentatio fuit It was a consultation rather than a tentation Now seeing an entrance is made into this question concerning the lawfulnesse of such ghesses and conjectures as are made by mens speeches or behaviour of things to come as Abrahams servant desireth here to be informed by the answer and behaviour of the maid whether she were appointed to be Isaacks wife it shall not bee amisse some what more fully to discusse this matter QUEST XV. Of the divers kindes of conjecturall and ominous predictions THere are then foure sorts of such conjectures and ominous predictions of things to come The first are naturall which doe for the most part certainly foreshew that which followeth as the cause producing the effect as a cloud rising in the west causeth and foresheweth raine the Southwind heat Luke 14.55 or the effect doth sometime premonstrate the cause following as the lightning the thunder which though it be first seene and perceived by reason of the quicknesse of sight yet is it last done These signes and conjectures it is not superstitious or vaine to observe Secondly there are some humane conjectures which are taken by the words behaviour and actions of men as when the king of Israel had let fall a word calling Benhadad brother the messengers tooke it for a good signe the Latine translation saith acceperunt pro omine they tooke it for good lucke 1 King 20.22 they thereby gave conjecture of the kings favour So when the king Ahashuerosh had said of Haman will he force the queene also before me c. they tooke this as a signe of the kings displeasure and covered Hamans face Esther 6.8 The like in forraine stories is recorded of Tarquinius Superbus king of Rome who being sent unto by his sonne Sextus Tarquinius how hee should use the Gabii that had received him into their citie he gave no other answer to the messenger but topped the heads of the poppies in his garden with his staffe whereby his sonne perceived his meaning that he should make the chiefe of the citie lower by their heads By these humane conjectures we may ghesse of such things which are in mens owne power and purpose to doe but otherwise to catch at words and syllables and to make them as divine oracles it is a superstitious and ridiculous use as Cicero giveth an instance how when M. Crassus did ship his Armie at Brundusium one in the haven that brought figs from Cannus a citie in Caria chanced to crie out caricas canneas Cannean figges if Crassâ—s had taken this hint as a signe of evill lucke and gone no further he had not perished Tullie himselfe condemneth such observations as ridiculous for then saith he by the same reason pedis offensio abruptio corrigiae sternut amenta sunt observanda the stumbling of the foot breaking of the shooe point sneesing and other such things must be observed as ominous Perer. The third sort of predictions is divine which are either uttered by men inspired of God being well advised and knowing what they say as Ionathan encourageth himselfe with this signe thereunto directed by the spirit of God that if the Philistims should say come up unto us he would take it as a signe that God had delivered them into his hand and so it came to passe 1 Sam. 14.10 Sometime God directeth mens tongues to speake the truth unawares as Caiphas prophesied that it was better for one man to die for the people than the whole nation to perish Iohn 11.50 yet Caiphas understood not what he said of this kinde was that direction given unto Augustine much perplexed within himselfe what profession of life he should betake himselfe unto by a voice saying unto him Tolle lege Take up thy booke and read and then opening the booke hee light upon that place Rom 13.13 See that wee walke honestly c. not in gluttonie and drunkennesse chambering and wantonnesse c. by reading which sentence hee was resolved to reforme his life and to leave his youthfull pleasures The fourth kind of ominous predictions is superstitious and diabolicall whereof Augustine giveth his judgement thus Cum ad decipiendos homines fit spirituum seductorum operatio est VVhen it is done to deceive men it is the working of seducing spirits such was that conjecture of the priests and soothsayers among the Philistims that if the arke which they had put into a new cart went up the way by Bethshemesh then it is he that is the God of Israel that hath done this great evill 1 Sam. 6.9 This indeed came so to passe and the event answered the prediction whereby the devill cunningly wrought that those idolatrous priests and soothsayers should still retaine their credit and estimation Pausanias maketh mention of the like superstitious observation in the towne of Phare in Achaia where after the people had consulted with the oracle their manner was going away to stop their eares and the first voyce which they heard afterward they tooke as a divine oracle Pausan. in Achaic Cicero reporteth of Paulus Aemilius that preparing to goe against Perses king of Macedonia and seeing his daughter sad and she answering being asked the reason because her little dogge called Persa was dead saith he Accipio omen I take this as a signe of good lucke my daughter Such superstitious curious and vaine observations are not beseeming a Christian profession which Sathan useth as meanes to keepe men in a superstitious awe and feare and to seduce them from trusting in the providence of God QUEST XIV Why it is said that Rebecca was a virgin with this addition and unknown of man Vers. 16. A Virgin and unknowne of man c. Lest this might be thought a superfluous speech because she could not have bene a virgin unlesse she were unknowne of man divers interpretations are given 1. Some thinke that she is called a virgin in respect of her outward habit and unknowne of man for her chastitie Cajetan 2. Others that because there was a lewd use among the Gentiles to abuse other parts of the body to their filthy lust beside the place of virginitie they thinke shee is called not onely a virgin but altogether untouched or unknowne in any part of her body Rasi Rabbi Salomon 3. Some that she was not a virgin onely in body but unknowne of man that is not tempted in her minde of the devill Origen hom 10. in Genes 4. Some thinke this clause is added to shew a
though hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of
of God procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that
land might be rid of them 4. Therefore it is best to understand death here generally both of the mortalitie of men and the destruction of the fruit and so to comprehend them both Iun. And so Pharaoh desireth for this once to be spared that if he keepe not promise with them afterward then he will desire no favour QUEST XI Of the mysticall application of this plague of Locusts FOr the mysticall application of this plague of Locusts first Origen thereby would have signified obstinate and disobedient men that cannot indure the government of God their King over them as the Locusts are said to have no King Prov. 30. 2. Augustine making a resemblance betweene this ninth plague and the ninth Commandement doth by Locusts that hurt by biting understand the false witnesse and the slanderous tongue and as the Locusts cannot flie of themselves but are carried by the wind so the false tongue is ruled by the spirit of Satan 3 Gregorie findeth out other applications as one while he thereby understandeth the people of the Jewes that like Locusts would leape forward that is make great profession of obedience but fall againe to the ground againe by the Locusts he understandeth the Gentiles that gathering in troupes as Locusts doe fight for the faith Likewise hee doth referre it to Christ that like as a Locust leaped out of the hands of his enemies and by his resurrection escaped out of the bands of death 4. In these applications we may observe three things first the varietie how one differeth from another in their conceits whereas Scripture is alway consonant Secondly the multiplicity of sense which is coined by one and the same man but the sense of Scripture is one Thirdly they accommodate the same Scripture to signifie contrary things as both good and evill whereas the Scripture as a fountaine doth not at one place send forth sweet and bitter 5. Therefore for the mysticâ—ll application leaving these fantasies and devices of men wee will have recourse to the Scripture it selfe which by biting flies and Locusts understandeth both the violent enemies of the Church such as by tyrannie and cruelty oppresse it as the Lord saith he will hisse for the Flie of Egypt and the Bee of Assur and they shall come and light upon the valleies Isa. 7.19 as also the spirituall enemies as false teachers Heretikes Seducers which are compared to Locusts that rise out of the smoke of the bottomlesse pit Apocal. 9.4 Rupert Simler QUEST XII How Moses turned himselfe going out from Pharaoh Vers. 18. THen he went out from Pharaoh 1. Moses is here understood though not expressed because he was the more principall and he at other times had removed the other plagues 2. This may serve to expound that other place vers 6. that Moses turned himselfe and went out from Pharaoh which some doe interpret according to the use and fashions of the East countries as it is observed in Turkey at this day that when they depart from the King for signe of reverence they goe backward and so they thinke that Moses did here But if Moses had gone backward then he had not turned himselfe at all and the word here used phanah signifieth to looke backe or turne the face Num. 16.42 They turned their face and looked toward the Tabernacle if Moses then departing from Pharaoh turned his face then was his backe toward the King 3. Wherefore the meaning of it is that Moses either went out in haste to dispatch that thing which he had foretold Simler Or hee went away in great indignation as not sustaining any longer to talke with such a wicked man as also by this his suddaine departing signifying that the Lord would deale no more with him by messages Ferus Of the ninth plague of the three dayes darknesse QUEST XIII Of the cause of the darknesse of Egypt Vers. 21. STretch out thine hand that there may be darknesse c. Concerning the cause of this darknesse 1. Neither was it caused by an eclipse of the sunne as Philo For though the sunne had beene eclipsed yet other starres might have given light but they had none at all and the eclipse of the sunne is generall this darknesse was onely in Egypt neither doth the sunne continue many houres in the eclipse much lesse three dayes 2. Neither was this darknesse in blinding of the eyes of the Egyptians as the Sodomites were blinded for to what purpose then should it bee said that it was palpable darknesse that might be felt 3. Neither was this darknesse onely a privation of the light of the sunne as Gloss. inter linear but there was some impediment in the aire because it is said it was a thicke and palpable darknesse 4. Neither yet was the cause of this darknesse onely in the aire which was incrassate and thickned with darke mists Paul Burgens Perer. For the stretching of Moses hand toward heaven sheweth that the beginning of this darknesse came from thence and that as at Iosuahs bidding the sunne was stayed in his motion so here by the power of God in the stretching out of Moses hand the sunne withdrew his light as he did in the passion of Christ. 5. So that two causes here concurred both the celestiall lights above were hindred from shining upon Egypt and the aire also was thickned with darke mists like as the cloud which went before Israel on the one side gave light to Israel and on the other it was darknesse to the Egyptians Lyranus Thostatus Cajetan Simler And unto this miracle the Prophet Amos seemeth to allude chap 8.9 In those dayes I will cause the sunne to goe downe at noone and I will darken the earth in the cleare day Ferus Two reasons are yeelded of the darknesse the suppressing of the light of the sunne the privative cause and the bringing of darknesse upon the aire the positive cause QUEST XIV How it is said the darknesse was felt Vers. 21. EVen darknesse that may be felt 1. The Chalde expoundeth the word mashash for recessit the darknesse of the night departed that is the darknesse of the night was obscured by this darknesse but the word properly signifieth to feele as Gen. 27.12 and so the Septuagint and Latine doe here read Paguin Montan. Vatabl. with the rest 2. Philo taketh this to be spoken in respect of the effect because it was so darke that they were faine to goe feeling up and downe but seeing they stirred not out of their places it seemeth that little feeling served their turne 3. Others thinke that it is an hyperbole onely to shew the greatnesse of the darknesse Pellican But where the words admit a plaine sense of themselves wee need not runne unto figures 4. Some thinke they were therefore called palpable not in respect of the darknesse which is properly the object of the sight not of the feeling and so cannot be felt but of the aire the subject of the darknesse which was thickned with grosse mists and
shall bee a cloud and smoke by day and the shining of flaming fire by night c. and a covering shall be for a shadow in the day for the heate c. Isai. 4.5.6 QUEST XX. How this cloud differed from other clouds THis piller of the cloud was much differing from all other cloudes 1. In respect of the substance it was cleere and lightsome not darke and thicke as other cloudes are 2. It was in figure and shape as a piller the nether part thereof descending unto the Tabernacle the upper part reaching aloft unto heaven whereas other cloudes descend not as low as the earth 3. It alwayes kept this figure and fashion of a piller whereas other cloudes doe alter and vary in shape and appearance 4. This cloud moved of it selfe whereas other cloudes are moved by the wind and of themselves have no motion this way or that way but only as they ascend and goe up in vapors but this cloud both ascended and descended 5. Other cloudes are made of naturall causes as of vapors and exhalations but this cloud was raised by the Lord beside the ordinarie course of nature 6. The effects were divers for other cloudes are apt to engender raine and drop downe moisture but this was not ordained for that end but to shew them the way in going before them 7. This cloud differed in motion from all other cloudes for they are carried all one way with the wind this sometime went forward when the camp removed sometime it came backe and stood upon the Tabernacle it went sometime to the right hand sometime to the left according as the journies of the people were appointed out 8. The motion of it was alwayes certaine it went before the campe as they were able to endure to follow whereas other cloudes are carried swiftly that they cannot bee followed 9. The situation of it was divers not carried aloft as other cloudes which can be no direction to leade a man in his journey but this cloud was of such equall distance as it did part out their way before them like as the starre that guided the Wise men appeared below in the aire to conduct them Matth. 2.10 Lastly whereas other cloudes are not durable but are soone dissipated and dissolved by the wind and weather this cloud remained firme and so continued for the space of 40. yeeres Ex Perer. QUEST XXI· When the cloud began first to appeare BUt concerning the time of the first and last appearing of this cloud it is not like as Hierome thinketh that it went not before them till they came unto the third station in Etham because mention is first made of it there 1. For they had need as well before of a guide to direct them the way as afterward and therefore it is like that they had this direction in their first setting forth out of Egypt 2. As it is in the Psalm He made his people to goe out like sheepe and led them in the wildernesse like a flocke Psal. 78.52 where the Prophet alludeth unto the fashion of those countries where the shepheard goeth before and the sheepe follow after as our Saviour saith in the parable Ioh. 10.27 So the Lord went before his people as a shepheard in the cloudy and fierie piller even when he brought them out of Egypt 3. The Prophet Esâ—y also alluding unto this cloud saith That upon every place of mount Sion and the assemblies thereof shall be a cloud Esay 4.5 So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey as they say Wee have seene his starre in the East and are come to worship him Matth. 2.2 they first saw the starre and then came forth so it may bee thought that the Israelites saw this cloud in their first setting forth 5. The people had need to have had all encouragement in their first going forth and to be animated in their journey and therefore it is like that the Lord did at the very first shew these comfortable signes of his presence QUEST XXII When the cloud and fiery piller ceased ANd as the cloud appeared not so late as Hierome supposeth so neither was it taken out of their sighâ— so soone as the Hebrewes imagine for they say that after Aarons death who died on the first day of the first moneth in the 40. yeere after their departure out of Egypt Numb 33.38 the piller of the cloud and of the fire were no more seene and their reason is because that after that time no more mention is made of them Contra. First this is no sufficient reason for neither is there mention made of them a good while before 2. The words of the text are against their opinion for it is said That the Lord tooke not away the piller of the cloud by day nor the piller of fire by night from before the people Vers. 22. So then as long as they had need of this direction the Lord failed them not 3. Seeing the use of these pillers was to leade them the way that they might goe by day and by night it is like so long as they were in the way and travelled in the wildernesse they had the presence of the cloud the same cause remaining the meanes are like to have beene still continued But from the mount Hor where Aaron died untill they came to the plaine of Moab in the borders of the land of Canaan there were many solitary desert and waste places thorow the which they passed for divers of their stations were yet behind as appeareth Numb 33. that they had after they came from Mount Hor eight severall stations therefore it may well bee gathered that as they had the direction of the cloud in their other stations so also in these Perer. 4. Then like as the starre left not the Wise men till it had brought them to the very house where the holy 〈◊〉 was Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan whither the Lord intended to bring them QUEST XXIII Of the foure great miracles which the Lord wrought for the people in the desert THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles which the Lord wrought for his people in the desert for as foure things are chiefly necessary for those that travell strength and health of body foode rayment and a guide so the Lord in every one of these wrought wonderfully for them 1. Their feete did not swell for the 〈◊〉 of forty yeeres Deut. 8.4 And of all that great multitude there being not so few in all as 2000. thousand seeing the third part of this number even 600. thousand were fighting men above twenty yeere old there
continue without nourishment but so did this 4. Our fire heateth so did not this for then the campe had never beene able to have indured it being so great a fire as that the whole campe was lightned by it 5. Our fire burneth but the fire sitting upon combustable matter as the covering of the Tabernacle the Curtaines and such like yet devoured them not 3. Beside these reasons the Scripture giveth testimonie hereunto Numb 9.16 it is called March the shew or appearance of fire it appeared as naturall fire yet was no such fire if it had beene properly fire it could not properly be called the appearance of fire 2. It is before shewed out of the Scripture that this firie piller and the cloudie piller were all one but a cloud is no fit subject or receptacle of naturall fire being rather inclined to moysture 4. Then this we affirme that it was a fire not onely so in phantasie and imagination but a fire indeed because it had the light of fire but yet no naturall ordinarie or elementall fire There are three sorts of fire a grosse thicke fire such as is in coales and red hot iron which burneth much but giveth small light there is another which both giveth light and burneth as a flame of fire a third which giveth light and burneth not such as is the starres which are usually called both by Ecclesiasticall and prophane writers coelestes ignes heavenly fires and of this sort was this fire which gave light but neither burned or gave heate God who first gave unto the fire his qualities to burne and give light can restraine the same operations and transferre them into another subject as the Lord in the beginning could cause the light to shine that made the day before the sunne was created and as he gave afterward this glorious light and shining brightnesse to the bodie of the sunne so it was an easie matter with God to give unto this cloud the light of fire being no naturall fire naturally the fire hath three properties to give light heate and to burne these properties the Lord can separate the one from the other and so suspend them from the fire the fire in the bush gave light but burned not the Egyptians fire in the time of the three dayes darknesse burned but gave no light the fierie oven gave light but gave no heate for their garments did not so much as smell of the fire Dan. 3.27 As in the naturall fire God can restraine the naturall properties so God can give the naturall properties thereof to that which is no naturall fire as here the light of fire was in this cloud which yet was no naturall fire QUEST XXVII Whether the piller of the cloud were moved by any naturall motion COncerning the motion of the cloudy and fiery piller that is was not naturall nor yet procured by any naturall cause it is evident by these reasons 1. Vapors and fire have either naturally a motion of their owne in ascending upward or in being violently forced by the aire and winde which motion is alwayes certaine that way which they are driven But this cloud when the campe stood still neither ascended nor descended neither was carried one way or other but continued steadie all in one place 2. This cloâ—d pointed out the Israelites journey so can no other cloud being of an uncertaine motion 3. It was beyond the ordinarie and naturall motion of a cloud that sometime this piller went before the Israelites sometime it came after as when the Egyptians pursued them sometime it staied in the midst of the campe upon the Tabernacle 4. This cloudie piller moved no faster than the campe could follow wherein were both women and children this could not a naturall cloud doe 5. This cloud was alwayes of one fashion like unto a piller but other clouds varie and alter their forme according either to the varietie of the matter whereof they are made or as they are forced together of the wind 6. But that this piller was not moved by any naturall cause but by the Lord himselfe the Scripture it selfe testifieth as chap. 14.19 The Angell of God which went before the host of Israel removed and went behind them also the piller of the cloud went from before them and stood behind the piller then moved and removed as the Angell of God called before Iehovah chap. 13.22 directed it and therefore it is said Numb 9.18 That at the commandement of the Lord they journied and at the commandement of the Lord they pitched They removed when the cloud removed and the cloud removed at the commandement of God and so consequently they removed or made stay at the commandement of God Perer. QUEST XXVIII Of the times of the removing and staying of the cloud NOw as touching the times of the removing and staying of the cloudie and fierie piller 1. It is not directly expressed that the fierie piller removed more than once in the night and that was when the Egyptians pursued after them Perer. because the night was the fittest time for rest and it seemeth that the campe journeying all the day did ordinarily take their rest in the night the speciall use then of the fierie piller was to give them light in the night that they might bee defended from the inconveniences which the darknesse of the night might have brought upon them it might also serve to direct them to travell in the night if they had occasion as when they went through the red Sea 2. Neither is it to be supposed that when the cloud removed the campe followed and rested not till they came to a place to pitch their tents in for whereas they sometime went forward a whole day together they could not hold out without some repast which could not bee done without stay for neither could they have time to dresse their owne meat which they did sometime seeth sometime bake for beside Manna it is certaine they did eat of other meats as of the flesh of their sheepâ— and cattell for part of their sacrifices their Priests did eat and the Offerer had part and to what end else served the heards and flockes of cattell than part for sacrifice but more for food likewise their Manna asked time to grind and bake it and prepare it as they thought good Exod. 16.23 Beside their cattell must have time sometime to feed all this could not be done without some stay therefore at the least once in the day if not twice it is like that the cloud staied that the people might refresh themselves and so goe forward againe 3. Therefore the cloud made three kind of staies one was but for a short time while the campe might refresh themselves the other was longer when they staied all night in a place but pitched no tents as they went three dayes journey from the red Sea till they came to Marah they pitched no tents neither had any mansion place till they came to Marah Exod. 15.22 and Numb
feare of the people vers 1. 2. The crying of the people unto God vers 10. 3. Their murmuring and expostulating with Moses because hee had brought them out of Egypt amplified both by their present feare of death and their former foolish prediction in Egypt vers 11 12. 4. The confident answer of Moses wherein he exhorteth them not to feare with a promise of deliverance and destruction of the Egyptians grounded upon Gods assistance vers 13.14 In the second part there is first the counsell of God to Moses containing both a commandement that they should goe forward vers 15. and a promise both of the safe passing of the Israelites thorow the red Sea with the instrumentall meanes prescribed the stretching out of Moses hand with the rod over the Sea vers 16. and the destruction of their enemies with the end thereof Gods glorie vers 17. and the effect the confession and acknowledgement by the Egyptians themselves of Gods power vers 18. 2. The performance and execution followeth first on the part of the Israelites where the causes are expressed of their safe conducting thorow the Sea both the principall Gods presence and working testified by the removing of the cloud vers 19.20 and the instrumentall either voluntarie in the stretching out of Moses rod or naturall which was the East wind vers 21. then is expressed the manner of their passing thorow the Sea vers 22. Secondly the other part of Gods promise is effected concerning the Egyptians where we have first the occasion the pursuit of the Egyptians vers 23. 2. The causes of their subversion first the hand of God upon them in striking them with feare and taking off their chariot wheeles vers 25. with the efficient thereof the Lord looked toward the host of the Egyptians vers 24. and the effect the flight of the Egyptians vers 21. Secondly the returning of the waters with the principall cause the power of God in commanding the instrumentall cause the ministerie of Moses Thirdly the effect followeth Pharaoh and his host are drowned vers 28. 3. The events follow first the saving of Israel in passing safe thorow the red Sea vers 29. Then the overthrow of their enemies whose carkasses they saw upon the Sea banke vers 30. Lastly the people beleeve God and reverence his minister Moses with the cause thereof the beholding of the great power of God vers 31. 2. The divers readings Vers. 2. Campe before the streits of Chiroth I. Piscat not before Pihahiroth A.P.B.G. cum cater for pi is here no part of the proper name as is evident Numb 33.8 where pi is omitted mippeâ—e hachiroth from the face or sight of Hachiroth where also Ha is the article prefixed no part of the name as the Septuagint read Eroth and the Chalde in that place Hiroth Vers. 5. and 11. What is this that we have done I.C.V. rather than why have we done this A.P. cum cater as Gen. 42.28 What is this that the Lord hath done unto us Vers. 9. All the horses and chariots of Pharaoh B. G. cum cater rather than the chariot horsemen I. for seeing the horses were the chiefe strength of the chariots who had not every one a rider but chariot men to guide them the originall word and sense is better retained Vers. 12. Is not this the thing that we said unto thee V. or did we not tell thee this thing B.G. is not this the word or saying I. cum caeter dabar signifieth both a word or thing their meaning is that the thing now answereth to their words then Vers. 17. And concerning me behold I will harden I. Piscat rather And I behold I will harden B.G.A.P. cum caeter vaani and I. He the nominative case is put absolutely though in this place it agree with the construction following yet elsewhere it doth not as Gen. 17.4 And I behold my covenant is with thee where unlesse it be read concerning me or some such word supplied the nominative case I will not agree with the sentence following Vers. 30. And the Israelites saw the Egyptians dead upon the Sea banks B.G.C.V. cum caeter rather than the Israelites saw the Egyptians dying in the Sea banke I. that is the Israelites standing upon the banke saw the Egyptians dying in the Sea for the word meeth signifieth dead rather than dying as chap. 12.33 we are all meet him dead men and the Hebrew comma or imperfect distinction at Egyptians sheweth that the last words on the shore are referred to the Egyptians dying not to the Israelites beholding and further the preposition ghal signifieth on or upon rather than in and the Sea useth to cast up the dead bodies on the shore Also if the Israelites saw the Egyptians yet alive how should Moses speech be true that they should never see them againe vers 13. that is alive 3. The Explanation of doubtfull questions QUEST I. Of the place where they are commanded to pitch Vers. 2. THat they returne and campe before the streits of Chiroth 1. The reason why they are bid to returne or turne aside was as is shewed before chap. 13.17 because the Lord would not have them goe thorow the Philistims countrie 2. They are commanded to campe in a most incommodious place where they were hemmed in on every side betweene the Sea before them and on one side the Tower or Citie Migdol which was the Citie Hero a Garison of the Egyptians and the mountaines on the other side so that they had no way to passe but by the straits whereby they entred and so to returne upon the face of the enemies that pursued them Iun. Iosephus 3. This Chiroth were certaine craggie mountaines which run along unto the hill Casius Iun. and reach even to the Sea Iosephus which might be so called either of Chur because they were full of dens and caves or of Charath which signifieth to cut of the craggie rocks that seemed as hewne or cut Calvin 4. Baalzephon was a certaine plaine neere unto the Sea where the Idoll so called of the place was worshipped which hath the name of espying or looking there might be some watch Tower to observe the wayes that they might bee safe for the travellers Simler QUEST II. Why the Lord would have them pitch in so discommodious a place Vers. 3. FOr Pharaoh will say of the children of Israel 1. The Hebrewes thinke that the Egyptians had great confidence in this Idoll Baalzephon whereof they had this opinion that hee could fetch againe fugitives that were run away and that therefore they hearing that the Israelites were inclosed there thought them to bee in sure keeping of the Idoll Ex Simler But there is no such cause here touched the onely reason that moved Pharaoh to pursue them was to take advantage of the place thinking they were so hemmed in that they could by no meanes escape 3. The Egyptians might have pursued and overtaken them if they had pitched elsewhere
purpose not to returne convey much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta
and in the time of Samuel Saul and David the Arke and Tabernacle were apart so that it seemeth in that confused and unsetled estate that the Law in that behalfe concerning the place of sacrifice was not so strictly observed QUEST XXII Whether it was lawfull to sacrifice before the Arke and at the Tabernacle while they were asunder NOw the place where the Lord did put the memoriall of his name was in the Tabernacle and Arke while they were placed together and when they were in two divers places it was lawfull to sacrifice before either of them 1. That it was lawfull to sacrifice where the Arke was is evident by the practise of the men of Bethshemesh that offered sacrifice at the returne of the Arke from the land of the Philistims 1 Sam. 6. So David sacrificed before the Arke when he brought it from the house of Ebed Edom 2 Sam. 6. and the reason is because the name of God was invocated or called upon where the Arke was 2 Sam. 6.2 And from the mercie seat which was upon the Arke of the Testimony did the Lord use to speake and give answers Numb 7.89 2. Likewise that it was lawfull to sacrifice where the Tabernacle was while the Arke was away is apparent 1. Because there was the brasen Altar whereon they offered their burnt offerings before the dore of the Tabernacle Levit. 17.6 which Altar followed alwayes the Tabernacle and not the Arke as Salomon found the Arke at Jerusalem but the Tabernacle with the furniture thereof he fetched from Gibeon 2 Chron. 1.3 4 5. 2. Where the Ministers of the Altar the Priests and Levits were there was it lawfull to offer sacrifice for they gave their attendance to that end but most of the Priests and Levits remained with the Tabernacle as Ahimelech with 85. more were at Nob where Saul put them to death while the Arke abode in the house of Abinadab who consecrated his sonne Eleazar to keepe it 1 Sam. 7.1 who alone sufficed not for all sacrifices and oblations of Israel it seemeth therefore that most of their sacrifices were brought then to the Tabernacle though the Arke at that time were in another place 3. Beside after the captivity of Babylon when the Arke was no more to be seene as some thinke hid by Ieremy 2 Macchab. 2 but as is most like lost in the captivity or burnt with the Temple they used to offer sacrifices for after the captivity they restored and renewed such necessary parts and implements as before were in Salomons Temple and were burnt together with the Temple they made like unto them afterward as mention is made of Luk. 1. how Zacharie burned incense before the Lord which was upon the golden Altar likewise Matth. 27. the vaile was rent which divided the most holy place from the Sanctuary when Christ gave up the ghost and seeing they offered sacrifices for which cause some sold doves in the Temple whom Christ cast out Matth. 12. they had also the brasen Altar only the Arke they had not for seeing the Tables of stone the pot of Manna and Aarons rod were all missing for the keeping whereof the Arke was principally made they had no cause to make a new Arke there being no farther use or service for it Tostat. quaest 43. QUEST XXIII How long the Arke was severed from the Tabernacle NOw because mention is made before of the parting and separation of the Arke and Tabernacle it shall not be amisse to shew how long the Arke was absent from the Tabernacle which time will be found to be not much under 100. yeeres as may bee gathered thus after the Arke returned from the country of the Philistims it remained in the house of Abinadab 20. yeeres 1 Sam. 6. and all the time of Samuels government and Sauls reigne who made 40. yeeres betweene them Act. 13.21 whereof those 20. yeeres were part then it was removed by David about the 8. yeere of his reigne to the house of Obed Edom where it continued three moneths and from thence to the house of David in Jerusalem where it stayed 32. yeeres and 11. yeeres more under Salomons reigne for when hee had finished the Temple in the 11. yeere of his reigne 1 King 6.38 he brought the Arke from Davids tent which hee had pitched for it into the Temple 2 Chron. 1.4 So all these yeeres being put together 40. yeeres of Samuel and Sauls government 40. yeeres under David and 11. yeeres of the reigne of Salomon will make 91. yeeres whereunto adde those seven moneths during which time the Arke so journed among the Philistims 1 Sam. 6.1 In which compasse and continuance of yeeres the Arke had these sundry removes first it being carried from Shiloh was seven moneths in the countrey of the Philistims from thence it was carried to Bethshemesh where 50. thousand and 70. persons were slaine for looking into the Arke 1 Sam. 6. then it removed to Kiriathiearim 1 Sam. 7. from thence to the house of Obed Edom and so to the house of David 2 Sam. 6. where it stayed till Salomons Temple was built these were the setling places and mansions of the Arke after it was severed from the Tabernacle till they were joyned together againe saving that sometime the Arke upon some speciall occasion was removed for a while as when they went out to battell as 1 Sam. 14.18 and so was brought to the place againe Sic fere Tostat. qu. 42. QUEST XXIV Of the removing of the Tabernacle AS the Arke was thus removed up and downe so also was Moses Tabernacle for first it was carried from place to place as long as the Israelites pitched their tents in the wildernesse and after they were come into the land of Canaan the Tabernacle remained a long time in Gilgal for thither came the Gibeonites to Ioshuah in Gilgal Iosh. 10. after that it was set up in Shiloh Iosh. 18.1 where it continued all the time of the Judges untill Samuel who understanding by the Spirit of prophecie that the Lord had rejected Shiloh removed the Tabernacle to Nob where Saul put 85. Priests to the sword from thence it seemeth the Tabernacle was translated to Gibeon where it continued untill Salomons Temple was finished from thence Salomon brought it into the Temple 2. Chron. 1.3 Tostatus qu. 42. QUEST XXV Of the places where it was lawfull or unlawfull to sacrifice NOw concerning the places wherein it was lawfull to sacrifice this distinction is to bee observed 1. That the ordinary place was in the Tabernacle when the Arke and it were together and both at the Tabernacle and before the Arke when they were divided as is before shewed 2. Extraordinarily it was lawfull for the Prophets to sacrifice elsewhere as did Samuel David Elias as is before declared quest 20. being thereunto directed by the Spirit of God 3. But in the high places it was unlawfull to sacrifice and therefore those Kings are commended which tooke away the high places and those reproved
him as he is But yet this must be understood with three conditions the first is touched by Hierome Non solum Divinitutem Patris c. posse oculos carnis aspicere sed mentis That not onely the Divinitie of the Father but neither of the Sonne or holy Ghost can the eyes of the bodie see but of the minde c. So also Athanasius as he is cited by Augustine Deum omnino esse invisibilem c. nisi in quantum Spiritu mente nosci potest That God is altogether invisible but as he may be knowne in the Spirit and minde c. These then at this time saw not with their bodily eyes the essence of God but certaine visible signes onely and demonstrations of his presence Secondly we shall have a more full sight of God in the next world than in this as Augustine saith Nemo potest in hac vita videre sicuti est No man can see him in this life as he is Eâ— promittitur sanctis in alia vita To see God in his nature is promised in the next life c. So also Gregorie Quamdiu hic mortaliter vivitur c. As long as we live in this mortall life God cannot be seene in his nature c. Thirdly yet fully the Divine nature shall not be comprehended of the Saints no not in the next life as Augustine to this purpose citeth Ambrose interpreting that place of the Apostle Who onely hath immortaliter c. whom never man saw neither can see c. Si natura ipsim est invisibilitas sicut incorruptibilitas c. If it appertaine to the nature of God to be invisible as well as to be incorruptible that nature shall not be changed in the next world of invisible to become visible because he cannot of incorruptible become corruptible c. And againe upon those words of the same Apostle To the King everlasting immortall invisible c. hee writeth thus Vnde ego non audeo ista distinguere c. Therefore I dare not divide or distinguish these things which the Apostle hath joyned together to say To him that is incorruptible for ever in this world and the next but invisible not in the next world but onely in this Contrarie then to this orthodoxall doctrine of the Fathers agreeable to the Scriptures are these ventrous and bold positions That wee shall in the next life participate with Christs Godhead and be made capable of his Divine substance That there is not any thing of Gods which his Saints shall not see In which assertion Augustine doth directly oppose himselfe to all such Dogmatists and Novelists in these words Non quia Dei plenitudinem quisquam non solum oculis corporis sed vel ipsa mente aliquando comprehendit Not because the fulnesse of God any can comprehend at any time not onely with the eyes of the bodie but with the minde it selfe c. for it is one thing to see another to comprehend the whole in seeing c. Totum comprehenditur videndo quod ita videtur ut nihil ejus lateat videntem c. The whole is comprehended in seeing which it so seene that no part thereof is hid from the seer c. Here Augustine evidently testifieth that God cannot wholly be seene unlesse nothing in the Godhead should be hid unto us which here he manifestly denieth 6. Morall observations 1. Observ. Honour in this life no signe of Gods favour Vers. 1. COme up thou and Aaron Nadab and Abihu c. These two which are bidden to come up with Moses and Aaron afterward were slaine with fire from heaven which sheweth that preferment in this life is not alwayes a signe of Gods favour but that the wicked are often exalted and lifted up that they may have the greater fall as the Lord said he 〈◊〉 appointed Pharaoh to shew his power in him Ferus 2. Observ. We must 〈◊〉 upon the Lord 〈◊〉 patience Vers. 16. THe seventh day the Lord called to Moses God would not at the first call unto Moses but maketh him to wait six daye Ne 〈◊〉 familiaritate superâ—iret Lest he should was proud by too much familiaritie Oleaster Vt discamus patienter ferre c. And that we may learne to beare it patiently if God at the first doe not answer to our desire Lippoman As S. Paul therefore be sought the Lord thrice that the temptation of his flesh whereby he was buffered might depart from him 2 Cor. â—â— 8 3. Observ. Sufficient deputies to be left in the Magistrate or Ministers 〈◊〉 absence Vers. 14. IN that Moses leaveth Aaron and Hur in his place It sheweth that the like 〈◊〉 in Ministers God would blesse to leave able deputies in their place when they have just cause to be absent and the contrarie fault he will severely punish 〈◊〉 〈◊〉 4. Observ. The 〈◊〉 of fasting and prayer CHAP. XXV 1. The Method and Argument IN this Chapter Moses beginneth to set forth such generall ceremonies as belonged to the Tabernacle then instituted for the publike service of God there are two parts thereof the preparation to vers 10. the description to vers 40. 1. In the preparation these things are expressed in the charge which God giveth to Moses 1. Who shall offer the things required namely the people vers 2. 2. What they shall offer vers 3 4 5 6. 3. To what end vers 8. 4. After what manner vers 9. 2. In the description First the Arke is appointed to be made both the bodie thereof 1. Of what matter vers 10. 2. Of what measure vers 10. 3. With what ornaments it must be overlaid with gold vers 11. 4. What adjuncts and appendants both of rings and barres vers 13 14 15. 5. And of the use thereof vers 16. As also the cover of the Arke 1. The matter vers 18. 2. Measure vers 18. 3. The fashion with Cherubims how to be made vers 19. and how to be placed vers 20. 4. The place of the cover vers 21. 5. The use vers 22. Secondly the Table is described 1. The matter 2. The measure and forme vers 23. 3. The parts thereof the crowne vers 24. The border vers 25. The rings vers 26. 4. The appendants the barres v. 28. 5. The appertenants the dishes cups goblets vers 29. 6. The use to set the Shew-bread upon vers 30. Thirdly the Candlesticke is appointed to bee made 1. The matter and after what manner to bee wrought of gold beaten with the hammer vers 31. 2. The parts six branches three on the one side and three on the other vers 32. 3. The forme and fashion with boules almonds knops and flowers to v. 37. 4. The use thereof vers 37. 5. The appertenances the snuffers and snuffe-dishes vers 37. 6. The quantitie of a talent of gold all this must be made vers 39. 2. The divers readings Vers. 4. Fine linnen G. rather than cotten or bombasine I. or silke caeter
because by that Ratio reddebatur de his qua â—nquirebamure A reason was given of those things which were inquired So also Ribera because it was fat idicum it prophesied of things to come Procopius because rationalis animi pars c. the reasonable part of the minde is placed in the heart which the breast-plate covered Vatablâ—s giveth this reason Quia exactaratione consideranda erant c. Because the things therein as the Vrim and Thuâ—miâ—â— were exactly and with deepe reason to be considered of the high Priest But this descanting upon the word is here superfluous seeing the Hebrew word coshen signifieth a pectorall or breast-plate and not as the Septuag and Latine translate 2. It is then called the breast-plate of judgement not as the Hebrewes because the high Priest found therein what the judgement of God was in that matter which was inquired upon for it shall afterward be shewed that the Vrim and Thummius were not given to that end nor yet because the high Priest in all weighty matters of judgement did put on the Ephod with the breast-plate Marbach for by that reason it might as well be called the Ephod of judgement neither because Aaron should in judgement have the people in remembrance when he went into the holy place Oleaster But it was therefore so called for that the high Priest did put it on when he consulted with the Lord about the causes of the people to give right judgement as Numb 27.21 He shall aske counsell for him by the judgement of Vrim before the Lord Iun. QUEST XX. Of the fashion of the breast-plate Vers. 16. FOure-square shall it be The breast-plate is thus described 1. For the manner of workmanship it must be of broidered worke like the Ephod 2. For the matter five things are required to the making thereof as before in the Ephod gold blew silke purple skarlet fine twined linen 3. For the forme and fashion it must be foure square every side of even length as appeareth by the foure orders of the stones and double it must be that it might be of more strength to hold and receive the stones ut firmius substaret auro that it might be the stiffer for the gold and precious stones Pellican 4. For the quantity it was an handbreadth which was halfe a cubit that is twelve fingers for if it had beene but the small handbreadth that is foure fingers it had not beene sufficient to cover the breast before Montan. Ribera Pelargus 5. The ornaments also of the pectorall are set forth which were twelve precious stones set in foure rankes or rowes QUEST XXI Of the twelve precious stones their names colours qualities and congruitie with the twelve Tribes Vers. 27. A Rubie Topaze and a Carbuncle in the first row In the severall application of these stones these foure things shall be observed 1. The name 2. The colour 3. The vertues and qualities 4. The congruity with the tribes of Israel A Rubie The first stone is called odeus of adam which signifieth to wax red Iosephus calleth it the Sardonix the Septuagint the Sardie it is most like to be the Rubie Montan. Genevens 2. The colour of it was red Oleaster as the signification of the word is rather than yellow of the colour of fire as Iunius taketh it for Pyrâ—pus the Carbuncle a precious stone like fire 3. They say it repelleth feare and cheareth and maketh bold Tostat. sharpeneth the wit and stancheth bloud at the nose Magirus 4. This stone they say stood for Ruben Montanus maketh an allusion betweene Ruben and the Rubie but Ribera giveth this reason that as the Sardie is red and somewhat of a fiery colour so he went into his fathers concubine igne libidinis incensus fuit and so was set on fire with concupiscence A Topaze 1. The Hebrew word is pitdah in which there are three radicall or principall letters p t d which being transposed t. p d make topad or topaz not much differing in sound Montan. It is so called of the place where it was found Topasos in Aethiopia Marbach Or the Isle Topazon gave the name to it as Plinie lib. 37. cap. 8. so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seeke because it was much sought for Gloss. interlin would have it called Topazium as if we should say topadium that is of all colour but there is no reason of that etymology 2. Some take it to be of greene colour Montan. And so some of the Hebrewes thinke it to be the Smaragd Ribera out of Plinie lib. 37. cap. 8. alleageth that in greenenesse of colour it exceedeth all other precious stones But it is rather of yellowish colour mixt betweene gold and skie colour Isider Etymol 16. Tostat. Gloss. interlin There are two sorts of it one of the colour of gold which is more precious the other like unto saffron which is of the second sort Marbach And it seemeth to be of yellow colour because Iob 28.19 the Topaze of Aethiopia and the fine gold are named together 3. It is availeable against phrensie and lunacie and melancholy as Diascorides 4. Simeon is resembled to this stone not so much ob animum prasentem for his present and resolute minde which Ribera would have signified by the greene colour as because he was inflamed with ire and rage when he slue the Sichemites A Carbuncle 1. Iosephus with the Septuagint call it the Smaragd so also Iunius Vatabius the Chalde also and Latine Interpreter but that stone is of greene colour it seemeth rather to be the Chrysolitâ— Montan. or the Carbuncle Genevens The word is bareketh derived of barak which signifieth to lighten 2. It was then a precious stone that sparkled and glistred as the lightening which could not be of greene colour though the Smaragd be commended for the exceeding glistering brightnesse in so much that a Romane Emperour is said to have seene in his Smaragd the sword players as they did fight But because barak signifieth lightening as Ezech. 1.13 Out of the fire went barak lightning this stone being named thereof may better be taken for the Carbuncle or Chrysolite 3. The Carbuncle is of such exceeding brightnesse that it giveth light and shineth in the darke 4. Hereunto some resemble Levi Montan Tostat. But it is more like that Levi was omitted because the high Priest of Levi who was to weare this glorious breast-plate might stand for the whole Tribe then Iudah was rather named in the third place Ribera Pelarg. whose royall power streaming glory and princely dignity is more lively set forth in the shining Carbuncle or glistering Chrysolite Pelarg. than in the greene smaragd as Marbach And whereas the Carbuncle is so called of the similitude of fire licèt ignes non sentiant although these stones feele no fire themselves Plin. 37.7 by this property Messiah the Prince of Juda is shadowed forth who in that respect may be called apyrotus not to be vanquished or overcome with
the Romane Church teacheth doctrines contrarie to faith there it may worthily bee left 4. And will they have us to follow them in manners also The Pope and his Cardinals no marvell give such good example of life that it is pitie that they are not imitated They that know Rome and the generall prophanesse and licentious living there though never so much addicted to the Popish religion I think would be ashamed to follow their conversation 5. This ramme signifieth Christ by whose blood only we are purged our eares hands and all other parts sanctified of whom the Prophet speaketh Isai. 50.4 He will waken mine eare as the learned it is blaspemie therefore to applie it to Peter he sanctifieth not the eare Christ indeed healed the eare which Peter cut off I hope they will not say that Peters bloud doth sanctifie them 6. Oleaster giveth a better sense of this place Nihil aliud hujusmodi sanguinis respersione adumbrari video quam Sacerdotum punitionem c. I see nothing else shadowed forth by this sprinkling of bloud than the punishment of the Priests Si negligentiores in audiendis ejus mandatis c. If they should be negligent in hearing Gods Commandements and in the executing of their ministery c. Let the Pope and popelings therefore looke unto it that they smart not for it one day in neglecting Gods Commandements in respect of their owne traditions 4. Controv. Of the elevation of the host and of the signe of the crosse Sa. Vers. 24. THou shalt shake them to and fro The Latine text readeth Thou shalt sanctifie them elevating or lifting them up Whereupon Sa in his annotations would ground the elevation of the host in the Sacrament and Lyranus and Tostatus observe that the Priest shaking them to and fro and lifting them up and downe in this motion made as it were a signe of the crosse in the aire Contra. 1. Who taught them to borrow their ceremonies from the figures and types of the Law If such rites as shadowed forth Christ be still to be used to what end died Christ The Jewes that thinke Christ not yet to be come have some colour in retaining their legall ceremonies but seeing Christians doe beleeve that Christ the body and substance of the Law is come in him all those shadowes are determined 2. Neither was it yet revealed unto them how Christ should suffer and whereon hee should bee offered therefore it is not like that the moving of those things up and downe and to and fro had any such signification 3. Neither was the crosse of Christ of that fashion that as much should be left above the crossing in the head as under it in the feet so that the upright peece should be crossed in the middest after which similitude this motion of the Priests hands seemed to be up and downe and then sidewayes to and fro 5. Controv. Against the burying of Bishops in their Pontificials Vers. 29. ANd the holy garments which are Aarons shall be his sonnes after him It was not the fashion then among the Hebrewes as it is now among the Romanists for their high Priest to be buried in his priestly robes as now their Bishops are intombed in their pontificials Lippoman one of their owne Writers giveth this note hereupon Lest any should say Aaron shall use the pontificall vestures all his life time and when he dieth ipse eisdem indutus tumulabitur he shall be buried in them c. He seemeth closely to glance at that superstitious use practised among them Simlerus ghesseth well at the cause of this ridiculous usage I cannot tell saith he why they should doe so nisi fortè ut mortui fungantur munere suo quod vivi nunquam fecêre unlesse it be that they might exercise their function when they are dead which they never did being alive 6. Controv. Of the lawfulnesse of Ministers marriage and the legitimation of their children Vers. 29. SHall be his sonnes after him c. Tostatus here thus noteth that because in the old Testament the Priests had wives the sonnes succeeded their fathers as others did in civill principalities but now in the new Testament sacerdotes non habent uxores the Priests have no wives and therefore their sonnes succeed them not because they have no sonnes and if they have sometime sonnes illegitimi sunt they are illegitimate c. Tostat. qu. 16. Contra. 1. If the Priests of the Law had their wives of whom was exacted a greater legall purity in outward observations than now why should the Ministers of the new Testament be restrained in the times of the Gospell which hath given us liberty that were in bondage under the Law 2. Then the sonnes succeeded the fathers in the priesthood both because the tribes were distinguished and their families and kinreds divided that Christs line of Iudah might be continued and then the service of the Tabernacle consisting chiefly in externall observations required no such exactnesse but that the sonne might be fit to succeed his father in the priesthood especially God giving an extraordinary blessing unto that lineal succession but now it is not fit that children should alwayes succeed their fathers because the Gospell requireth a greater sufficiencie and the childe is not alwayes heire of his fathers gifts but where the sonne is endued with sufficient parts to take upon him his fathers charge there is no reason why he should be barred We see in these dayes that divers learned men Ministers and Professors under the Gospell have left behind them their sonnes men of worthy parts as Iosias Simlerus had a sonne of the same name who writ the Dedicatory Epistle to his fathers learned Commentaries upon Exodus David Pareus that learned man hath likewise his sonne Philip Pareus who hath written of Logike Kicherman the Author of his Logike and politike Systemata succeeded his father in Gymnasio patrio in his fathers schoole And divers such beside might be named 3. And doth he thinke indeed that the sonnes of Priests are illegitimate and unfit to succeed their fathers What thinketh he of divers Popes that were Priest sonnes as Bonifacius the first Felix the third Agapetus the first Sylvester Theodorus Hadrianus Benedict the 8. Iohn the 12. all which were the sonnes of Priests and Gratian addeth further Quà m plures etiam alii inveniuntur de sacerdotibus nati and divers beside are found to have beene borne of Priests 4. Indeed they which have sonnes and are not married which is no rare thing in the Popish Clergy doe leave an illegitimate seed behind them but such as are borne in lawfull matrimony are an holy seed of what calling soever their parents be for both marriage among all men is honourable Hebr. 13.4 and so consequently among Ministers and their children are holy 1 Cor. 7.14 They therefore that condemne their marriage and make their children illegitimate and so unholy doe contradict the holy Apostle and in a manner give him the
in minutias secare peccata Wee must divide our sinnes into small peeces that is confesse them particularly unto God Procop. 5. And as this perfume was only to be offered unto God so our prayers must only be directed unto him Osiander QUEST XLII How the Lord talked with Moses in the Mercie seat whether in any visible shape Vers. 36. WHere I will meet with thee c. 1. That is in the Arke of the Testimony before mentioned not in the Altar of incense because as Lyranus saith the voice of the Lord was heard from the Mercie seat thither for neither did it belong unto Moses but unto Aaron to offer incense and the Lord used to speake unto Moses not from the Altar of incense but from the Mercie seat Numb 7.89 Tostat. quaest 16. 2. But though in this he correcteth Lyranus upon good ground yet he himselfe is more grossely deceived that Moses who was privileged at all times to goe into the most holy place videbat effigiem quâ— apparebat in propitiatorio c. he saw a certaine shape which appeared in the Mercie seat which was an Angell in a bodily appearance And for this cause he saith the high Priest when he went into the most holy place was with a cloud of incense to cover the Mercie seat Levit. 16.13 that the Angell in that visible shape might not be seene Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat without any such visible apparition therefore it is superfluous to imagine any such 2. Neither is it more like that Moses saw any image in the most holy place than he did in mount Horeb Deut. 4.15 3. The cloud of incense was to cover the Mercie seaâ— not to that end but for reverence of the place that the high Priest should not gaze upon Gods seat 4. Places of Doctrine 1. Doct. That it is lawfull to number the people upon just occasion Vers. 12. WHen thou takest the sum of the children of Israel c. It is not then unlawfull for Princes to take the numbers of their people either to make choice of such as are fit for warre or for the imposition of moderate and necessary taxes and subsidies As here this people are numbred to levy a certaine summe toward the maintenance of the Tabernacle Servius Bullus is noted to have beene the first that brought in this order of summing and mustering the people in the Romane Common-wealth which as a politike device may safely be reteined now of Christian Magistrates so that they do it not with ostentation as rejoycing in the numbers of the people and as it were placing their confidence therein which was Davids fault when he caused Ioab to number the people 2 Sam. 24. Simler But Kings when they see their people to multiply and increase may thereby be stirred up to give the praise unto God as the Wise-man saith In the multitude of the people is the honour of a King and for want of people commeth the destruction of the Prince Prov. 14.28 2. Doct. God is no accepter of persons Vers. 15. THe rich shall not passe and the poore shall not diminish from halfe a sicle This sheweth that God is no accepter of persons that the poore as well as the rich doe belong unto him therefore God would have the poore to pay as much as the rich lest they might have thought themselves to be lesse deare in Gods sight So the Apostle saith There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Galath 3.28 Marbach 3. Doct. The Ministers of the word are to be competently maintained Vers. 16. ANd put it to the use of the Tabernacle Here the common charge of the Tabernacle and the things thereunto belonging lieth upon the contribution of the people which sheweth how ready and carefull all sorts of men ought to be in maintenance of the Lords house for he that is borne to inherit heaven must thinke himselfe borne to maintaine â—he meanes that lead us unto heaven Men are carefull to maintaine their labouring beasts which worke for their corporall food as the Apostle to this purpose alleageth that text out of the Law Thou shalt not muzzle the mouth of the oxe that treadeth out the corne 1 Cor. 9.9 much more should the Ministers of Gods word be maintained which labour for the food of our soules To this purpose B. Babingt 5. Places of controversie 1. Controv. Against the invocation of Saints Vers. 8. THe perfume shall be perpetually before the Lord c. As this perfume was only to be censed to the Lord which signifieth the prayers of the Saints so God only through Christ must be invocated this honour must not be given unto any other Simler for God only must be beleeved upon as our blessed Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 And men cannot call on him in whom they have not beleeved Rom. 10.14 2. Controv. Against superstitious censing of Churches NOw seeing that this perfume and incense was a type of the spirituall sacrifices and prayers of the faithfull Psal. 141.2 Apocal. 8.3 which types and figures are now ceased the superstition here of the Romanists and Grecians is discovered that use censers and censing still in their Churches not as a civill thing for reverence and decencie but as a part of their religious service which seeing it is now abrogate with other shadowes the body being come Coloss. 2.17 I say with Gallasius Caret testimoniâ— verbi merum hominis commentum est It wanteth the testimony of the word and is a meere device of man 3. Controv. Of the superstitious use of washing the hands among the Romanists Vers. 21. SO they shall wash their hands c. The Romanists have the like use who when they addresse themselves to consecrate the host and to approach unto the Altar doe wash their fingers muttering these words of the Prophet David Psal. 26.6 I will wash mine hands in innocencie O Lord and compasse thine Altar The like fashion was retained among the Gentiles among whom it was counted an impious thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unwashen hands to handle holy things But this outward ceremony did not make the idolatrous service of the Heathen acceptable so neither is the superstitious worship of the Romanists thereby justified who while they wash their hands coenam Christi profanant c. doe profane Christs supper and take away the fruitfull application and efficacie of his death by instituting a new sacrifice Gallas And as Pilate washed his hands yet delivered Christ over to be crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in sacrifice 4. Controv. Against the superstitious Chrisme of the Romanists Vers. 29. ANd thou shalt make of it the oile of holy ointment c. This holy ointment was a type and figure of the spirituall
as Moses serpent devoured the Magicians serpents sic diabolus consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image beaâ—en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui huiâ— vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è mâ—dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the
thing of his credit Simler 3. He sheweth his ignorance thinking himselfe excusable because hee was urged and compelled through the importunitie of the people to doe it Importunitas populi eos levare non potest c. The importunitie of the people cannot ease them any thing who should have beene more prudent and circumspect in their government Gallâ—s 4. In excusing hee accuseth himselfe for in that the people were bent to mischiefe hee ought to have beene so much the more vigilant over them And whereas they asked to have gods made to goe before them and alleaged they knew not what was become of Moses he should have told them that the Lord was their guide and have declared where Moses was Simler 5. In saying thereof came this calfe frigida exili narratione culpam tegere c. he goeth about by a cold and slender narration to hide his fault Calvin QUEST LXV Whether Aaron dissembled in not confessing plainly that he made the Calfe Vers. 24. I Did cast it into the fire and thereof came this Calfe 1. The Hebrewes seeking to excuse Aarons fault what they may say that he intended not to make a Calfe but cast in the golden eare-rings into the fire to consume them but by the operation of Satan working by certaine Egyptian Magicians in the camp the forme of a Calfe came forth But that Aaron had an intention to make a Calfe appeareth by the former narration vers 4. how Aaron after it was molten and cast caused it to be fashioned with a graving toole See more hereof quest 17. before 2. Some thinke that Aaron mentitur timâ—re perterritus maketh a plaine lie being overcome of feare Oleaster So also Lyranus But Aaron would have beene ashamed publikely to make a lye as though he had purposed to make a Calfe seeing it was not well knowne to all the people to be his doing 3. Tostatus is of opinion that Aaron herein is not faultie at all but that he simply confessed that hee made the Calfe being through feare of the people thereunto compelled Sed Scriptura qua breviloquâ— est c. hic eum breviter tangit But the Sripture which is compendious because the narration hereof was set downe before doth but briefly touch it here But it might as briefly have beene set downe that Aaron made the molten Calfe as it is expressed before vers 4. therefore the brevitie of speech is not the cause 4. Augustine thinketh that Aaron himselfe compendio locutâ—â— est used this compendious speech and that he lied not at all because Moses eum de mendacio non arguit doth not reprove him for lying But as Aaron is not convinced here of a manifest lye yet some colouring and dissimulation appeareth in his speech because he doth not plainly confesse hee did it Substantia facti narratur tantummodo faciendi He confesseth only the substance of the fact concealing the manner Moses reproveth him not for this dissembling no more he doth for any other infirmitie here shewed because he replieth not againe 5. Hugo de S. Victor would have the meaning of Aarons words to be this Thereouâ— came this Calfe opere scilicet hominis non miraculo by the worke of man not by any miracle But the manner of his speech sheweth that Aaron sought to extenuate his sinne 6. I therefore here rather consent to those which thinke that Aaron coloured his fault by this speech Râ—m ita refert ac si praeter ipsius intentionem formatus sic vitulus He so reporteth the matter as though the Calfe were formed beside his intention Marbach Iejune simpliciter narrat Hee maketh a drie and slender narration Simler Exili narratione culpam tegere c. By a slender report he would cover his sinne Calvin Quicquid sit attenâ—at quantum potest culpam Whatsoever it is in these words he extenuateth his sinne what he may Lippoman And this seemeth to be more likely because Aaron maketh a colourable defence and excuse of his fault thorowout as is shewed before quest 64. QUEST LXVI In what sense the people are said to be naked Vers. 24. MOses saw therefore that the people were naked c. 1. Some understand it of their jewels of gold which they were deprived of being bestowed upon the idoll Lyran. Hugo de S. Victor But we read in the next chapter that they were splendidè ornati they had goodly ornaments Calvin Marbach Therefore they were not stripped of all 2. Some thinke that they were disarmed for Aaron fearing some mutinie and rising among the people had taken away their armour Cajetan But in that it is said afterward that the Levites girded their swords to them vers 27. it appeareth that their weapons were not taken from them Simler 3. Some expound it of the manifestation of their sinne that whereas hitherto they were counted the true worshippers of God now they should bee knowne to be idolaters and so defamed among the Heathen R. D. Kimbi Oleaster Vatab. 4. Some giue this sense Aaron had made them naked that is laid all the fault upon the people 5. Or they were naked because they went about obstinately to defend their sinne but in this sense Aaron could not bee said to have made them naked for he would not have encouraged them to stand in defence of their sinne having himselfe confessed it 6. The Chalde translateth Moses saw the people were idle that is gave themselves to eating and drinking and playing and neglected the feares of warre which would have beene unto their shame if their enemies should encounter with them 7. But beyond the rest this is the most proper interpretation that they were naked gratia prasiâ—lio Dei of the favour help and assistance of God Iunius Nudatus erat gratia protectione they were naked of his favour and protection Ferus Therefore Si tunc corruissent hostes proculdubio eos ignomiâ—iosè delevissent If then the enemie had fallen upon them they had most shamefully foiled them Gallas As the Canaanites overcame the Israelites when they set upon them wilfully God being not among them Tostat. qu. 34. So also Calvin Significat rejectos esse à Deo Hee signifieth they were rejected of God under whose protection they were To the same purpose Osiander Borrhaius Lippoman Simlerus QUEST LXVII Why Moses stood in the gate and what gate it was Vers. 26. MOses stood in the gate of the camp 1. Cajetan thinketh that the camp had gates to enter in by Quia castra munita eranâ— tanquam civitas because the camp was fenced about like a citie and Simlerus thinketh that the camp was compassed about with a ditch and by the same there were certaine passages and entrances into the camp But that is not like that they alwayes entrenched themselves seeing they were to remove at all times as the cloud before them removed which was sometime the same day sometime within two dayes Numb 9.22 so that they could have no time to
grandem fieri jacturam populi Wee see by this place that the people are in great hazard by the long absence of the governour Lippom. Let idle Pastors and secure Non-residents remember this how that the wolfe will spoile the flocke when the Pastor is gone therefore Saint Paul exhorteth the Elders of Ephesus to take heed of themselves and the flocke because he knew that after his departure grievous wolves would enter not sparing the flocke Act. 20.29 2. Observ. Men are then unthankfull when their good is intended and procured FUrther herein is noted their great ingratitude that while Moses was occupied in receiving lawes for them for their good they go about to make an idoll so as Chrysostom noteth The Jewes the same night sought to take Christ when he instituted his last Supper for their comfort The people here renounce Moses even when he was most carefull for their good Oleaster 3. Observ. Excesse in eating and drinking maketh men forget God Vers. 6. THey sate them downe to eat and drinke and rose up to play Which sheweth that gluttonie and drunkennesse is the mother of play and wantonnesse as Gregorie noteth Cum corpus in refectionis delectatione resolvitur cor ad inane gaudium relaxatur While the bodie is too much delighted in outward refection the heart is let loose to vaine rejoycing Pelarg. So the Apostle saith Be not drunke with wine wherein is excesse but be filled with the Spirit the filling with wine maketh us emptie of Gods Spirit 4. Observ. Against prodigall expenses in superstition and vanitie Vers. 3. THey plucked from them their golden earings Here appeareth the right guise of superstitions men that are very sparing in setting forth the true service of God but are most lavish in decking their idols as many adulterers doe suffer their wives and children to want being most prodigall in maintaining their harlots Simler They also are here noted which upon their vanities can bestow whatsoever as in playing at dice and cards and such like but are verie sparing in workes of charitie as giving to the poore Oleaster 5. Observ. The force of the Saints praiers Vers. 10. LEt me alone Wee see what force is in the prayers of the Saints whereby the Lords hands are as it were tied and bound from smiting Dei potentiam servi praeces impediebant The servants prayers hindred the Lords power Hierom. Ligatum habent sancti Dominum ut non puniat nisi permiserint ipsi The Saints have the Lord bound that he cannot punish unlesse they will Bernard So the Apostle saith The prayer of the righteous availeth much if it be fervent Iam. 5.16 6. Observ. Not to be rash in anger OLeaster further doth thus collect here that as God without Moses consent would not exeicise his fierce wrath upon the people so men in their anger should consult with their friends not as Rehoboam who refused the aduice of his prudent counsellers 7. Observ. Of the commendation of fasting Vers. 19. HE brake them in peeces c. Ambrose hereupon thus noteth Tabulas legis quas accepit abstinentia conteri fecit ebrietas The tables of the law which abstinence and fasting received drunkennesse caused to bee broken that is as soone as Moses saw the riot and excesse of the people through anger he brake them Sterilitatem matris Sampson vini abstinentia faecundavit Annam non manducantum exandivit Deus Abstinence from wine made Sampsons mother fruitfull and God heard Anna absteining from meat c. And our blessed Saviour saith This kind goeth not out but by prayer and fasting 8. Observ. No respect of persons to be had in regard of Gods glorie Vers. 21. ANd Moses said to Aaron Calvine here giveth this good note that Moses the question being of Gods worship non minus fratri suo germano parcere c. doth no more spare his owne brother then if he had been a very stranger there must bee no respect had of friendship kinred acquaintance when Gods glorie commeth in question as the Levites afterwards sheathed their swords even in their owne sonnes and brethren So the Apostle saith Have not the faith of our glorious Lord Iesus in respect of persons Iam. 2.1 9. Observ. Not to put off the fault to another whereof our selves are guiltie Vers. 22. THou knowest this people Aaron putteth off the fault from himselfe and laieth it upon the people Hic est pernitiosus iam inde ab Adam in nobis inveteratus mos c. This pernicious error even from Adam is growne into a custome to transferre the fault upon another Lippoman for so did Adam turne it to Eve 10. Observ. Mercie and justice to be tempred together Vers. 27. SLay every man his brother Videmus in Mose duo contraria c. We see two contrarie things in Moses mercie and judgement mercie in his praying for the people and justice in commanding the idolaters to be slaine Ferus which two being joyned together in Governours Civill and Ecclesiasticall doe make a pleasant and sweet harmonie as the Prophet David saith Psal. 101. I will sing mercie and judgement unto thee O Lord I will sing 11. Observ. We must go on in our calling though we see others punished before us Vers. 24. GOe now therefore bring the people c. Though the Lord did respite the peoples further punishment yet he would not have Moses be negligent in that charge which was committed unto him Etsi vult populum punire tamen nobis pergendum est in nostromunere Although God intend to punish his people we must goe on in our dutie Simler So when the plague was begun in the host Moses bid Aaron take his censer and so hee censed betweene the dead and the living and the plague staied Numb 16. CHAP. XXXIII 1. The Method and Argument IN this Chapter is set forth the reconciliation of God with his people wherein first the preparation to this reconciliation goeth before to vers 12. then the manner of the reconciliation followeth to the end of the Chapter 1. In the preparation 1. There is shewed on Gods behalfe how first he telleth Moses that although he would bring them into the land of Canaan yet hee will not goe with them himselfe vers 1 2 3. and the effect that followed the sorrow of the people vers 4. Secondly the Lord chargeth them to lay aside their good raiment vers 5. and the people obeyed vers 6. 2. On Moses behalfe he to shew that the Lord was departed from them the more to humble them pitched his tent without the host vers 7. 3. On the peoples part is described their humilitie in looking toward Moses and worshipping toward the Tabernacle with the cause that moved them Gods presence there in the cloud and his talking with Moses to vers 12. 2. The manner of the reconciliation followeth 1. The reconciliation it selfe is set down 1. With Moses reasons taken from Gods favour toward him vers 12. from his covenant with
and why 58. qu. Wherefore the people were compelled to drinke the powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho
had conceived that Moses were dead they would not have spoken so doubtfully as not knowing what was befallen him Lyranus And beside God would not have suffered Satan in the same place where hee gave them signes of his glorious presence in the clouds to have practised his cosening and counterfeit tricks 2. They shew their contempt not vouchsafing to call him by his name Contemptim virum illum appellabant c. They in contempt call him the man c. Lippoman 3. They also bewray their infidelitie that having daily experience how the Lord fed them with manna could not conceive how the Lord should preserve Moses alive also fortie dayes without any supplie of food from them Simler 4. They shew their oblivion and forgetfulnesse that having seene Moses goe up into the mountaine and entring into the thicke cloud talking with God they now begin to imagine that he might be consumed and devoured in those flames Osiander 5. This their apostasie and falling away from God and despising of his Prophet did prefigure their falling away afterward from Christ Ferus QUEST XII Why Aaron bad them pull off their earings Vers. 2. THen Aaron said plucke off the golden earings c. 1. Some thinke because the people made great account of their jewels and earings that Aaron by this meanes did thinke to have turned them from their purpose So Augustine Intelligitur illis difficilia pracipere voluisse ut isto modo ab illa intentione revocaret He may be thought to have commanded them hard things to revoke them from their intention c. So also Tostatus Lyranus 2. And Calvin further addeth that he required this lest they might have spoiled the Tabernacle to finde gold for this idoll and he might thinke the people would have beene more hardly drawne unto it because they had given so liberally unto the Tabernacle alreadie But Calvin is herein deceived for the Tabernacle was not yet made Moses being not come downe from the mount where he received instruction for the making of the Tabernacle 3. Further Aaron might thinke that the women would hardly have parted with their jewels and that there might have risen by this meanes some tumults and stirres in their families by which meanes this attempt should have beene stayed Siml Oleast And this is very like that Aaron used all meanes secretly to have put off the people but herein was his great fault that he dissembled in so weightie a matter and did not plainly and openly stay the people QUEST XIII Whether Aarons sin here is to be excused SOme goe about to excuse or extenuate Aarons offence here 1. Bernard alleageth that Aaron was forced thereunto Sceleratis tumultuantis populi contra volunt atem suam cessit clamoribus Hee gave way unto the wicked clamours of the people against his owne minde So also Theodoret Vitulum formaré necessario coactus est He was forced of necessitie to frame a calfe And so he excuseth himselfe afterward by the peoples outrage vers 22. But nothing should have compelled Aaron to doe evill he should have feared God rather than man and chosen to die before he would see God dishonoured 2. Ambrose saith Neque excusare tantum Sacerdotem possumus neque condemnare audemus We can neither excuse so great a Priest nor yet dare condemne him But seeing Moses did afterward sharply reprove him and the Lord would for this have slaine him Deut. 9. there is no question but that he most grievously sinned 3. Some alleage by way of excuse that all Aarons courses tended to have sought delayes till Moses comming in that he called for their earings which he thought would have beene gathered with much trouble and businesse then he casteth them altogether and melteth them and then caused it to bee fashioned with a graving toole after that he made an Altar and deferred the solemnitie till the next day Oleaster But all this being granted it is so farre from excusing Aaron that perfidiosior est assensus c. his consent is so much the more treacherous dissembling his conscience when he saw idolatrie so grounded and rooted in the people than if he had given a simple assent Iun. in Analys 4. Procopius saith Quasi convitienda exprobrat c. Aaron doth as it were upbraid them and scoffingly say unto them These are thy gods c. but neither were these the words of Aaron the people so said neither is it like that Aaron being afraid of them would have scoffed with them wherefore that Aaronâ— sinne was very grievous and inexcusable doth now follow to be shewed in the next question 5. Theodoret addeth Primo populi impetum verbis compâ—scere tentavit c. That first he tried to pacifie the heat of the people with words But this is not expressed in the text it may be he would have disswaded them but that he saw them so violently carried that there was no speaking unto them QUEST XIV Of the greatnesse of Aarons sinne AArons sin then is made manifest set forth by these circumstances 1. In respect of his person he had often conference with God and by him the Lord had wrought great works and miracles in Egypt therefore his example was so much the more dangerous and his fall the greater 2. The thing that hee consented unto was a breach of the first table it was not theft or adulterie or such like but wicked idolatrie for Spiritualia peccata graviora sunt Spirituall evils are more grievous Ferus 3. Quod propriis manibus accipit signum est effoeminati servilis animi In that he taketh their earings with his owne hands it was a signe of an effeminate and servile minde Calvin 4. He sinned also grievously in his dissimulation when for feare hee against his owne conscience dissembled and so betrayed the truth Iun. 5. Borrhaius addeth that he sinned two wayes beside in usurping a lawgivers office which belonged unto Moses and in bringing in new ripes and worship which God had not commanded But Aaron offended not in the first because Moses had left him governour in his place till he returned but in the latter his presumption was great 6. Aarons fall also appeareth in this that after he made a golden calfe seeing it to be pleasing unto the people he was so forward afterward both in making an Altar and proclaiming a solemnitie Pelarg. QUEST XV. Why it pleased God to suffer Aaron to fall NOw it pleased God to suffer Aaron to fall 1. Vt humiliaretur that he might be humbled lest hee might afterward have beene too much lifted up being called to bee high Priest Ferus 2. By this example we doe see Sanctissimos interdum faede labi c. that holy men may sometime grossely fall Borrh. 3. This sheweth that Aarons Priesthood was not perfect nor able fully to reconcile men unto God seeing he himselfe was a sinner Marb Quomodo unus captivus alium liberaret How should one captive deliver another Ferus
Or one sinner make reconciliation for another 4. And for this cause also it pleased God to suffer Aaron to fall Vt nemo de gratia sua praesumat that no man should presume of his gifts or strength but let him that standeth as the Apostle saith take heed lest he fall Ferus 5. And by Aarons presumption we see how dangerous a thing it is to bring any thing into Gods service without his warrant Borrh. QUEST XVI How the golden calfe is said to be fashioned with a graving toole Vers. 4. ANd fashioned it with a graving toole and made thereof a molten calfe 1. The word here translated a graving toole is chereth which is sometime taken for a bag or purse as 2 King 5.22 where it is said that Naaman bound two talents of silver in two bags gave them to Gehezi and so some thinke that Aaron put all the peoples jewels and earings in a bag together lest they might thinke he had converted any part thereof to his owne use Cajetan but the other word vajatâ—ar he fashioned is against this sense 2. But most usually chereth is taken for a penny style or graving toole and so some thinke that Aaron with this instrument did draw a patterne making the proportion of a calfe which the workmen should follow in their casting So R. Salom. Osiand Lyran. 3. Others thinke that with this instrument Aaron made a mould in clay or such like matter and the mettall cast into it received that forme Tost q. 10. Oleast 4. Simlerus maketh a double use of this graving toole Vnum in formandâ— typo alterum in perpoliendo operefuso One in making the mould the other in polishing the worke after it was cast 5. But I rather subscribe to Gallasius that thinketh here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transposing of the words putting the latter first for the golden calfe was first cast and melted and then polished and trimmed with a graving toole as workmen use to doe 6. This calfe was made by Founders worke there are three wayes to make and frame things of mettall either by hammering and beating them to some fashion as the Cherubs upon the Arke were made or by joyning the peeces and joints together which are sunderly made or by casting and melting it in a mould and so was this golden calfe made Tostat. qu. 10. QUEST XVII Why Aaron caused the likenesse of a calfe to be made rather than of any other thing Vers. 4. A Molten calfe 1. Some of the Hebrewes give this ridiculous reason why the image of a calfe was made rather than of any other thing when the Israelites were comming out of Egypt and intended to bring out Iosephs bones with them as they did they say Nilus had overflowen the place where his bones were and so Moses did make the picture of a calfe in a certaine golden plate which floting upon the water shewed the place where Iosephs bones lay which plate they say was brought among other jewels to Aaron here and cast into the fire by vertue whereof the whole masse of gold was turned into the shape of a calfe But here are many fables couched together 1. It is a very tale that Iosephs bones were found out by any such meanes 2. The people onely brought their golden earings therefore no such plate 3. Neither was there any such vertue in that golden plate if there had beene any such to convert or change the whole masse 4. Neither was there any such cause seeing the molten calfe was cast in a mould Opere fusario by Founders worke as the Latine translator readeth 2. R. Abraham seemeth to thinke that this figure of a calfe was made rather than any other as apâ—est at that time to receive some divine and celestiall influence but though Aaron were at this present grossely blinded and deceived yet it were impietie to thinke that he was given to such superstitious astrologicall observations as to make figures to derive some secret supernaturall influence and vertue into by the celestiall constellations 3. Some thinke that Aaron caused a calfe to be made to deride them as Helias did Baals Priests supposing they would not be so absurd as to ascribe divine vertue unto a calfe Procopius But it seemeth that Aaron was in good earnest by that which followeth in that he set up an Altar and proclaimed an holy day 4. It is further alleaged by some that Aaron intended not to make any thing of the gold thinking that the fire might consume it but that the Egyptians which were in the campe by their art Magike and by the operation of the devill caused the image of a calfe to come forth Ex Fero. But it may appeare vers 24. by Aarons confession unto Moses that he intended to make them an image when he cast the mettall into the fire and to what end else served the graving toole but to fashion it he would not have polished and trimmed the devils worke 5. Some further thinke they would have a calfe made because the sacrifices of bullocks are the chiefest and thereby they thought the better to please God But it is not like that they had any such purpose at this time to doe that which was pleasing unto God seeing they had heard not long before the Lord by his owne mouth forbidding them to make any kinde of image to worship 6. It is therefore most like that Aaron according to the desire of the people made a Calfe like unto the Egyptian god Apis which they had seene the Egyptians to worship and therefore they were drawne by the corrupt imitation of them to have the image of a Calfe made Lyran. Calvin Simler Gallas Augustine addeth further that the Egyptians had set up the image of an oxe or bullocke by Iosephs tombe which they worshipped So the Interlinâ—â—ry glosse giveth this reason Quia bovem adoraverunt in Aegypto Because they had used to worship a bullocke in Egypt And the Egyptians used to worship their King being dead under the forme of a live bullocke Plin. lib. 8. cap. 46. QUEST XVIII Whether the Israelites thought indeed the golden Calfe to be the God that delivered them THen they said These be thy gods O Israel which brought thee out of Egypt 1. Procopius thinketh that these words were uttered by Aaron and that hereby he would have brought them to remember that God which had brought them out of Egypt But it is evident by the text that these were the acclamations of the people 2. Lyranus thinketh that the people attribuebat idolo did attribute unto this idoll it selfe those great wonders which God had wrought for their deliverance and therefore for honour of this idoll they speake in the plurall number as men used to doe to great persons But it is not like they were so mad as to thinke the golden Calfe brought them out of Egypt cum res esset inanimata it being a thing without life Ferus And men use to speake for more