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
occurrere quia non satis est recte facere nisi etiam maturei quod facias But he spieth a great way off neither was hee content to espy but went to meet them hee made haste to meet them because it is not enough to doe well unlesse thou speedily dispatch that thou doest Abraham therefore is commended for his hospitality and thus is he rewarded whereas hee thought he entertained men he received Angels as the Apostle noteth Heb. 13.1 and Ambrose saith qui scis an Deum suscipias cum hospitem putas how knowest thou whether thou receive God whom thou takest to bee a stranger But now adayes men are so farre off from hasting to meet strangers to invite them home that many of the poore members of Christ with begging and intreating can hardly find entertainment 2. Moral Against curious building and carelesse hospitality Vers. 6. ABraham made hast into the tent to Sarah c. Abraham is not curious in his dwelling but courteous in entertaining of strangers much unlike is the practice of these daies great men delight to build great houses but keepe no hospitalitie Abraham contrariwise contenteth himselfe to dwell in a tent yet his dores are open to strangers This example of Abraham shall condemne the curiosity of this age in trimming their houses and their carelessenesse in entertaining strangers 3. Moral Women must learne to keepe their owne houses BEside in that Sara kept in her tent the property of a modest matron is expressed which keepeth her selfe at home and loveth her owne house by which example such gossips and busie bodies are reproved that use to goe from house to house giving themselves to idlenesse and pratling as the Apostle describeth them 1 Tim. 5.13 4. Moral Against curiosity in diet Vers. 7. TOoke a tender and good calfe here is a patterne of frugality Abraham prepareth for his guests no wine curious fare or dainty dishes but wholesome countrey fare as cakes butter milke veale and such like curiosity then and nicenesse superfluity and excesse in feasts and bankets is not commendable Perer. as the Apostle saith Be not drunke with wine wherein is excesse Eph. 5.15 5. Moral Against curiosity of the eare Vers. 10. SAarah heard in the tent doore Sara being otherwise a most modest matron yet sheweth her infirmity and curiosity in listening behind the doore what the Angels said to Abraham which is a fault very much incident to that sexe to be harkening and giving eare to heare things to which they are not called unto The Preacher giveth a caveat against such curiosity of the eare Eccl. 7.23 Give not thine heart to all the words that men spake c. Muscul. 6. Moral Against mariage for lust in old persons Vers. 12. AFter I am old shall I have lust Sarah thought it a shame for her in her old age to give her selfe to the sport and pleasure of youth hereby the dotage of aged persons is reproved which doe provoke their decaied and dead bodies to lust againe and doe revive their abated heat by unequall and unseemely marriages Perer. Hereunto agreeth the counsell of the Apostle that wisheth younger widowes to marry but such to bee chosen as were not under sixty yeare old 1 Tim. 5.10 supposing such to have not such need of marriage 7. Moral The duty of wives to their husbands Vers. 12. ANd my Lord also Saint Peter from hence exhorteth wives to be obedient and dutiful to their husbands as Sarah was to Abraham calling him Lord or master 1 Pet. 3.6 8. Moral Sinne must not be excused but acknowledged Vers. 15. SArah denied c. Though Sarah shewed her infirmity in her deniall yet being convinced she by silence yeeldeth she in obstinacy replyeth not to justifie her sinne so likewise Peter after he had denied Christ did not double his sinne by defending it but diminish it by lamenting for it Musculus 9. Moral Gods love appeareth in revealing his will to his servants Vers. 17. SHall I hide from Abraham that thing which I doe c. Like as a true friend will impart and reveale his secrets to his friend so the Lord herein sheweth his love to Abraham in vouchsafing to reveale unto him his counsell So our Saviour saith to his Disciples Henceforth call I you not servants for the servant knoweth not what his master doth but I have called you friends for all things that I have heard of my father have I made knowne to you Iohn 15.15 Even so also are the faithfull bound to propagate the knowledge of the truth as Abraham is commended because hee would teach his sonnes and his houshold after him to walke in the feare of the Lord Calvin 10. Moral Examination must goe before judgement Vers. 21. I Will goe downe and see c. The Lord which knoweth all things needed not to have searched or examined the truth before hee proceedeth to punishment But this is for our example as Gregory noteth ne mala hominum ante presumamus credere quam probare that wee presume not to give credit to the report of mens sins before we have proved Thus the Lord did in punishing the old world and in confounding the languages Gen. 11. first take triall and knowledge of the transgression before he inflicted punishment which is a patterne for Judges to proceed maturely and gravely to sentence after due examination and searching out of the cause as Iob saith when I knew not the cause I did search it out Iob 29.16 11. Moral The efficacy of the prayers of the Saints Vers. 29. ANd he yet spake to him againe 1. Here appeareth the great liberty of speech and boldnesse of the Saints in their prayers Abraham renueth his requests 9. times 2. We see also the goodnesse of God that cannot withstand the requests of his servants nor be offended with their importunity Muscul. So Moses when God had purposed to destroy Israel did strive in his prayers and obtained favour by his importunity 3. If God so patiently heard Abraham praying for wicked Sodome much more graciously will he receive the supplications of the faithfull for his Church Calvin CHAP. XIX 1. The Method THis Chapter intreateth of such things as happened to Sodome and of such matters as concerne Lot Three things are declared touching Lot his hospitality in receiving the Angels vers 1 2 3. his deliverance out of Sodome which containeth 1. the warning which Lot gave to his kindred and their refusall vers 12 13 14. 2. The mercy of God in hastening and pulling Lot out of the City 15 16 17. 3. The request of Lot concerning Zoar vers 19. to vers 23. 4. The judgement upon Lots wife vers 26. Thirdly concerning Lot is expressed the incestuous practice of his daughters and the fruit and issue thereof 31. to the end Concerning Sodome first their sinne and iniquity is set forth where 1. we have their ungodly attempt against the young men in Lots house vers 4 5. 2. Lots pacification with their outrage
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
as is expressed Gen. 1.27 God created them male and female which story being briefly set downe in the first chap. is by way of recapitulation rehearsed more at large in the second chap. QVEST. XXXIIII How the creatures were brought to Adam Vers. 19. GOd brought them unto man to see how he would call them 1. We neither thinke that Adam gathered the cattell together as the shepherd his sheep 2. Nor yet that they were brought to Adam by the Angels for the text saith that God that formed of the earth every beast of the field brought them by his secret moving and stirring of them to present themselves to Adam as they did afterward to Noah when they went into the arke 3. Neither was this imposition of names done mystically nor historically as some thinke 4. Nor yet doe wee thinke that the beasts were not brought before Adam but his eyes so illuminate that hee saw them every where in their places for this is contrary to the text which saith God brought them 5. Nor yet is it to be imagined as Barcepha reporteth it to be the conceit of some that Adam sate in some high place in Paradise his face shining as Moses did and that every beast come as he was called and bowed the head as he passed by not being able to behold Adams face for brightnesse for these are but mens conceits 6. But we thinke that all the beasts by Gods secret instinct were gathered to Adam for these causes 1. that man seeing his excellent creation farre surpassing all other might thereby be stirred up to praise his Creator 2. that there might be a triall of Adams wisdome hee brought them to see how he would call them 3. that by this meanes the Hebrew language wherein those names were given might be sounded 4. that mans authority and dominion over the creatures might appeare for howsoever man named every living creature so was the name thereof 5. that man finding among all the creatures no helpe or comfort meet for him v. 20. might have a greater desire thereunto and more lovingly embrace his helper which should be brought to him QVEST. XXXV How an helpe could not be found meet for Adam FOr Adam found he not an helpe meete for him c. 1. not as Ramban noteth Adam could finde none to whom to give his name as he did to the woman calling her of ish ishah but it must bee understood of the nature of man that an helpe could not bee found answerable to him 2. R. Eliezer doth so interprete as that God could not finde an helpe but God knew that alreadie hee needed not for that cause to bring the creatures before Adam hee then that is Adam could not finde one for himselfe 3. But impious is the conceit of R. Sel. that man companied with every sort of beast and so could finde none apt and meet for him Mercer QVEST. XXXVI Of the excellent knowledge and wisdome of Adam FUrther by this imposing of names upon the creatures appeareth the great knowledge and wisdome of man 1. in naturall things for names were given at the first according to the severall properties and naâ—ure of creatures and if Salomon had such exact knowledge of beasts and fowles of trees and plants even from the Cedar to the hysop 1 King 4.33 no doubt Adam had greater knowledge whom we may safely hold to have beene farre wiser than Salomon notwithstanding that place 1 King 12. where Salomon is said to bee the wisest of all before him or after him for that is spoken of the common generation of men where both Adam is excepted created after Gods image and Christ that holy seed borne without sinne this place then needed not to have forced Tostatus to preferre Salomon before Adam in wisdome 2. Adam had also the knowledge of supernaturall things as he was not ignorant of the mystery of the Trinity according to whose image he was made one part whereof is knowledge Coloss. 2.10 3. It may also be safely held that Adam had knowledge of Christ to come though not as of a redeemer for that promise was first made after mans fall Gen. 3.15 but as of the author and fountaine of life whereof the tree of life in Paradise was a symbole 4. And whereas some thinke that Adam and the woman were not ignorant of the fall of the Angels as Catharinus upon this place yet it seemeth to bee otherwise as may appeare by the conference of Sathan in the serpent with the woman wherein she is altogether without suspition and the knowledge of the fall of Angels would have made her more cautelous not to have committed the same sinne of pride in desiring to be like unto God though not in the same measure or degree QVEST. XXXVII Of Adams sleepe Vers. 22. GOd caused an heavy sleepe to fall upon man and he slept 1. This was not a naturall sleepe as some thinke which Adam fell into by reason of his wearinesse in taking view of the creatures buâ— an extraordinary sleepe caused by the Lord who could otherwise have effected his purpose but it pleased him to use this meanes Mercer 2. This was an heavy sleepe the word is tardemah teunivah signifieth a light sleepe shenah a more profound sleepe but thardemah is the deepest sleepe of all 3. R. Isaac Cara thinketh that man was cast into a sleep to signifie that he should be as asleep in the house not given to contention and strife 4. We doe thinke that as this was a sound heavy or deepe sleep of the body so the soule of Adam was in an ecstasis or trance being illuminated of God as it may appeare by this that when he awaked he knew that the woman was taken out of him 5. And this was done Adam sleeping rather than waking both that neither Adams sight might be offended in seeing his side to be opened and a rib taken forth nor yet his sense of feeling oppressed with the griefe thereof which was not only by sleepe mittigated but by the power of God concurring with the ordinary meanes for we see by experience that sleep is a binding of the sense QVEST. XXXVIII Why the woman was made of one of Adams ribs ANd he tooke one of his ribs and closed up the flesh in stead thereof First the reason is evident why it pleased God to make woman out of the body of man not of the earth as he had made man 1. That hereby might appeare the preheminence that man hath over woman as the Apostle noteth 1 Cor. 11.7 8. that as man is the image and glory of God so the woman is the glory of the man because shee was taken out of man And therefore also the woman hath her name and denomination of man because she was taken out of him v. 23. 2. Another cause of this worke was that it might be a surer bond of love that the man knowing the woman to be taken out of him might more firmely set his
6. and thrice seven dayes according to the thrice sending of the Dove vers 10.12 which are in all sixty dayes which make two moneths before the beginning of the six hundred and one yeare vers 14. But there should onely remaine after Cajetanes computation a moneth and a halfe about forty five dayes Wherefore this tenth moneth is to be accounted from the beginning of the yeare and not of the floud QVEST. VIII How much water the Arke drew COncerning the depth of water which the Arke is supposed to have drawne 1. I neither thinke that it went so small a depth in water not above two or three cubits as Ramban whom Mercerus followeth for the burthen of the ship was great and must cause it to sinke downe deeper neither need wee feare with Ramban if the water tooke up the third part of the Arke it being a flat bottomed vessell lest it might have beene drowned for who knoweth not but that such vessels may bee loaden within a third part of the brimme and yet not sinke 2. Hugo thinketh it drew nine cubits wherein he followeth Rasi another Rabbin 3. Lyranus maketh it to draw thirteene cubits but that is too much foâ— the Arke floting but two cubits from the tops of the mountaines might be in danger of dashing against the ground 4. I subscribe rather to R. Sel. that the Arke did sinke an eleven cubits so that it was lifted up foure cubits from the tops of the hils which was a sufficient distance QVEST. IX Whether all the dayes of the yeare of the floud are summed by Moses Vers. 6. AFter the end of 40. dayes c. Cajetan thinketh that all the dayes of this yeare wherein the floud prevailed are numbred by Moses as first 46. dayes before the floud came 40. dayes wherein the raine fell 150. dayes while the waters prevailed then 70. dayes from the 17. of the seventh moneth to the first of the tenth moneth then 40. dayes here mentioned and lastly 14. dayes spoken of vers 10.12 when the Dove was twice sent forth which in all make 300. dayes for in the yeare of the floud there were just so many dayes and whereas there is in every yeare five dayes and a quarter above that number of ancient time they used to every sixt yeare to put in mensem intercalarem an odde moneth to make up the number sic Cajetanus First Cajetane erreth in the reckoning of the dayes 1. The forty dayes wherein the raine fell are part of the 150. dayes wherein the water prevailed as I have shewed before 2. after the forty dayes mentâ—â—ned chap. 8.6 there are not twice but thrice seven dayes to be accounted according to the thrice sending of the Dove as it may appeare vers 10. Secondly concerning the Hebrew computation for the dayes of the yeare whereas the Egyptians Grecians and Romans used three divers accounts for the dayes and moneths for the first in the end of the yeare beside the twelve moneths added five dayes and every fourth yeare they put in a day more as we use to doe in our leape yeare as witnesseth Macrobius the Greekes counted precisely but 360. dayes to a yeare but then they every third yeare put in a moneth as Herodotus testifieth the Romans so divided the moneths of the yeare giving to some 31. dayes that they together made up the whole number of 365. dayes it is most like that the Hebrewes followed the ancient Calender of the Egyptians making their yeare even with the course of the Sunne saving that they had also their leape yeare and so doth Moses here and thus thinketh Aben Ezra though other Hebrewes are of opinion that there are ten dayes above a yeare added to make it equall with the course of the Sunne Wherefore he numbreth not all the dayes of the yeare for from the first of the tenth moneth to the first of the first moneth of the next yeare are 90. dayes whereas there are but 40. and thrice seven dayes spoken of but onely those dayes are registred wherein some thing fell out of speciall note and remembrance QVEST. X. Whether Noah opened the doore or window and wherefore Vers. 6. NOah opened the window of the Arke which he made 1. This was neither the doore of the Arke as some Greeke copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a doore as Chrysost. hom 27. in Gen. for the doore could not be opened without danger 2. Neither as Cajetane thinketh was this another window beside that mentioned in the description of the Arke because there the word â—zohar is used which signifieth a light here the word chalon which is a window for it is no unwonted thing in Scripture to expresse one thing by divers names 3. Neither as Oleaster conjectureth did Noah beside the window make a cleft or rift in the ship to looke out for that had beene dangerous in respect of the rage and violence of the water 4. Neither doth Noah send out rather than looke forth himselfe either for feare to behold the terrible waters as Chrysostome for his heart was not so timorous or for that the window was too little for him to looke out as Tostatus thinketh but because the fowles sent forth could give notice by their returne of the remote places which Noah could not so easily see Perer. 5. Now whereas the tops of the mountaines are said to be seene vers 5. before Noah opened the window the question is of whom they were seene for besides Noah and those which were in the Arke there was no body to see them the answer is 1. that Noah might have opened the window before though it be not expressed as many things beside are not which Noah is supposed to have done in the Arke 2. Or it is so said because the tops of the hils were to be seene though no man saw them 3. Likewise Noah might know it by revelation as he did other things as that the waters were 15. cubits above the hils which no man could know but from God Mercer QVEST. XI Of the comming and going of the Raven Vers. 7. HE sent out a Raven The Hebrewes text hath which went and came the Septuagint and Latine which went and came not and so many of the Fathers doe reade 1. It is here no wise to be admitted that the Hebrew text is corrupted for neither could the Jewes conspire altogether to corrupt the Scriptures but their falshood would have beene spied neither doth this place make any thing for the Jewes against us and therefore they had no cause to corrupt it and beside it is well knowne that the Jewes are most carefull to preserve the Scriptures having all the words in tale that are used in the text and how often every letter of the Alphabet is found in the Scripture 2. We also refuse their conjectures who to justifie this erroneous reading would have the Septuagint and Latine to keepe the sense though not the words as now the Crow is said
it hindred a greater good namely the peopling and replenishing of the world But the contrary is evident that they greatly sinned in this their proud enterprise 1. Their impiety toward God appeareth Augustine saith erigebant turrim contra dominum they erected a tower in despite of God as the Prophet Isay according to this paterne bringeth in the King of Babel vaunting himselfe I will ascend above the height of the clouds I will be like the most high Isay 14.14 2. Their vanity appeareth that seek to be famous in earth not by good works to be glorious in heaven Calvin vide radicem mali saith Chrysostome see the root of evill they seeke to be famous â—dificiis non eleâ—mâ—synis by buildings not by almes 3. Iosephus noteth their disobedience that knowing as it is most like from Noah that it was Gods ordinance that by them the earth should be replenished yet wilfully oppose themselves to the counsell of God 4. Philo observeth their impudency ô insignem impudentiam that whereas they should rather have covered their sinnes they proclaime their pride tyranny voluptuousnesse to all posterity It is uncertaine whether Noah were present it is most like he was not or that he consented not unto them And it appeareth by the punishment that God misliked their very act for he saith vers 6. neither can they now be stopped from whatsoever they have imagined that is they proceeded with a violent rage that nothing could stay them neither the feare of God nor the expectation of his judgements but whatsoever they had proudly devised they will as wickedly prosecute QVEST. VII How the Lord is said to descend Vers. 5. BVt the Lord came downe to see the City c. God is not said to descend to see 1. as though any thing hindred his sight in heaven for all things are naked and open to his eyes II. bâ— 4.13 2. Neither as though God went from place to place or were absent any where for the Lord filleth heaven and earth heaven is my throne earth is my footstoole c. what place is it that I should rest in Act. 7.49 But the Lord is said to descend to see c. 1. In respect of the new effect in manifesting his judgement re ipsa patefecit he shewed indeed that hee was not ignorant what hee did Augustine Calvin 2. Or for that he caused his Angels to descend and so is said to descend in his Ministers Augustine 3. Or as Cajetane quia extendit se cura providentia usque ad infima because God extendeth his care even unto the lowest things in the world as it is in the Psalme Who is like unto the Lord c. who abaseth himselfe to behold things in the heaven and earth Psal 113.5 4. God hereby also sheweth his patience non ab initio illorum repressiâ— insaniam c. he did not at the first represse their madnesse but used lenity towards them 5. Vult nos admoneri ne fratres temere condemnemus c. God would have us taught hereby not rashly to condemne our brethren Chrysost. God therefore giveth a rule to man first to examine a cause before they judge as the Lord first seeth and knoweth before he punisheth Muscul. 6. And by descending here is understood the punishment which followed as if God should have said Non amplius dissimulâ—mus eorum sâ—elira sed quam primum ea puniamus Let us no longer winke at their sinnes but presently punish them Rabbi Moses Aegyptius Basil maketh this distinction that God de coelo aspicit is said from heaven to behold the righteous but descendendo dicitvr invisere deus c. God is said to descend to visit the ungodly but this distinction alwayes holdeth not for both the Lord is said to looke downe from heaven upon the wicked Psal. 141. and the Lord is said to descend for the deliverance of his people Exod. 3.8 QVEST. VIII To whom God spake saying come let us goe downe Vers. 7. COme let us goe downe c. 1. The Lord speaketh not here to the Angels as August Gregory Philo Cajetane with others or to the persons of the Trinity and Angels together Mercer 2. But this is the consultation of the whole Trinity as v. 8. it is said Iehovah scattered them This speech is answerable to that Gen. 1. in the creation of man Come let us make man and those to whom God speaketh here hee maketh as equall in the same degree Come let us goe downe sic Raban Rupert Calvin 3. God indeed sometime useth the ministery of Angels not that he needeth their helpe but as Philo saith videt quid se quid creaturas deceat God seeth what is meet for himselfe what for the creatures for God is more honoured in such Ministers and mens infirmity thereby helped But at this time and in this case God needed not the ministery of Angels this confusion of tongues was his immediate worke as was the gift of tongues Acts 1.4 Wherefore to dispute there how God speaketh to Angels and invisible spirits is superfluous which may notwithstanding bee done two wayes either as Augustine saith veritas incommutabilis per seipsam ineffabiliter loquitur the unchangeable verity speaketh by it selfe after an ineffable manner Gregory sheweth another way Quicquid agere debent in ipsa contemplatione veritatis legunt c. They do as it were read in the contemplation of the verity what they should doe The Angels are either inspired by God to know his wil or they behold in God as the Schoolemen say as in a glasse what is to be done But the first is the way whereby God speaketh to Angels the other is but a speculatioÌ„ of man QVEST. IX Whose language was confounded Vers. 7. ANd confound their languages c. 1. Pride bringeth confusion of tongues humility as in the Apostles obtained uniting of tongues Act. 2. Greg. 2. It appeareth how hurtfull the conspiracy of the wicked is for if now in the beginning they abused the uniting of their tongues to so great madnesse how outragious is it like they would have beene afterward when their multitudes had beene more increased Chrysost. 3. Not every mans language was confounded for then all society would have beene taken away even in families but the speech of certaine kindreds and companies was changed QVEST. X. What caused them to leave off building Vers. 8. THey left off building c. 1. The confusion then of tongues made them leave off building not any great wind or tempest that tumbled downe their worke as Sybilla and Abidenus in Eusebius neither were the tongues confounded by little and little as Aben Ezra but all at once Mercer 2. The building of the City was intermitted for an hundred yeares untill Semiramis but the Tower of Babel was not heightened but only enclosed in the Temple of Belus which continued till Herodotus time an 1400. yeares Perer. QVEST. XI Of the name of Babel Vers. 9.
goeth further and distinctly sheweth how many nations and languages came of Sem Cham and Iapheth upon these words Psal. 105.8 he hath remembred his promise that he made to a thousand generations hee sheweth that there are in the world a thousand generations and 72. languages from Persia to the Indians and Bactrians of Sem he maketh 27 languages and 406. nations from Euphrates and Nilus to the Gades of Cham 394. nations 22. languages from Tigris westward of Iapheth were multiplied 200. nations and 23. tongues eâ— Perer. But this is set downe onely by meere gesse and conjecture that there should be divided 72 languages for there are but 70. fathers named 14 of Iapheth 31 of Cham 25. of Sem for Heber and Peleg must be counted for one familie whereas tenne of the sonns of Noahs sonnes are set forth with their issue and posteritie two of Iapheth fower of Cham fower of Sem they make not severall nations without their sonnes no more than Noahs three sonnes and therefore tenne more must be detracted from the number of 70. and so there will remaine but 60. As Canaan must not be reckoned for a severall nation beside those that came of him and so of the rest And if those whose generations are not expressed whereof there are 11. five of Iapheth two of Cham fower of Sem did not make severall nations as Augustine thinketh but were incorporate to the rest then so many more are wanting of this number and there will remaine but 50. But admit that this last conjecture of Augustine be uncertaine yet it is most probable that all the Cananites of Canaan of whom came an eleven severall nations as they are â—ehearsed Gen. 10.15 spake but one language Isa. 19.18 they shall speake the language of Canaan which if it be so then could there not be 72. languages divided in the confusion of Babel Wherefore concerning this matter there are some things certaine some things uncertaine first it is certaine that the tongues and languages were divided then that every particular person had not a severall language for then there could have beene no society but that the principall and chiefe families onely had their proper speech Secondly as uncertaine it is 1. whither 72. languages or more or lesse tooke then beginning 2. whether some of those nations are not now utterly perished as Pliny out of Eratosthenes alleageth that divers people in Asia as of the Solymans Lelegians Bebrycians Calycantians are extinguished 3. Neither is it certaine whether every particular language now used was then founded or only the mother originall tongues out of the which other since have bin derived which is most like Mercer QVEST. XVI Where Cainan first added to the genealogie reconciled Vers. 12. THe Septuagint betweene Arphacsad and Sale place Cainan and so doth S. Luke in his Gospell ca. 3. according to most copies but Cainan is not found in the Hebrew to reconcile this doubt 1. We neither allow Cajetanes solution that the septuagint have set downe the true genealogie and that the Hebrew copies are imperfect and have beene corrupted by the Jewes for the Jewes had no reason to corrupt the genealogie which giveth the Christians no advantage neither maketh against them and beside the Chalde Paraphrast which is most ancient leaveth out Cainan 2. Neither is it like as Eugubinus saith that the Septuagint erred herein and that S. Luke followeth their error for although an error may be admitted in the Septuagint in this place as in many other yet the holy Evangelist was farre from approving their error being directed by the spirit of God 3. Neither doth the answer of Ioannes Lucidus and before him Nauclerus satisfie that Cainan and Salâ— were one and the same and that the place in Luke should be read which was of Sala which was of Cainan Luke 3.36 But this cannot be for beside that that there was no cause why Luke should set downe two names only of Sala and of none of the rest beside in the Septuagint Cainan is made the father and begetteâ— of Sala Genes 11.4 Lippoman and Canus answere that as Mathewe omitteth three of the kings in his genealogie betweene Ioram and Ozias to make the line of 14. generations equall from Abraham to David from David to the captivitie and from thence to Christ so Moses to make tenne generations from Sem to Abraham correspondent to the ten patriarkes before the floud might omit Cainan But the reason is not alike 1. For those three Kings Ahaziah Ioas Amaziah are thought by some to to bee omitted for another cause because they were killed for evill government Concent 2. And againe Moses summeth the yeeres of these Fathers which Mathewe doth not and therefore if Moses should of purpose leave out Cainan a great error would fall out in the Chronologie and computation of yeares 3. If Moses had left out Cainan to make the genealogie equall yet if there had beene any such hee should not have beene omitted in that catalogie of their names 1 Chro. 1.18 where was no such cause of â—mission 5. Some thinke that the Septuagint erred in adding of Cainan and that Luke followed that text not approoving that error but giving way to the time because the Septuagint was then well knowne among the Gentiles least if he had departed from that translation it might have hindred the credit of his Gospell Thus Iansenius and Genebrard among the pontificall writers and learned Iunius among the Protestants who saith that it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slip or fault of memory but a faultlesse confession in respect of the time so also Mercerus who thinketh that this being but a matter of genealogie is not much to be stood vpon which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endlesse 1. Tim. 1.4 6. But I approove rather Beza his answere that Cainan was put into the text in Luke by the ignorance of some that tooke upon them to correct it according to the Septuagint for in that ancient manuscript which he followed Cainan was not to be found and therefore Beza in his translation upon good ground left it out and so doth the great English Bible Other thinke further that the translation of the septuagint was also herein corrupted by some that at the first these Greeke interpreters put not in Cainan for neither Iosephus nor Epiphanius which follow the septuagint rehearsing the fathers before Abraham make mention of this Cainan and in the best Greeke copies it is left out 1 Chronic. 1. QVEST. XVII When Arphaxad was borne Vers. 10. BEgat Arphachsad two yeare after the floud the question is whereas Elam and Asshur the sonnes of Sem are named before Arphacsad the third sonne how Sem could have these three in two yeares I answer 1. Neither with Aben Ezra that Sems wife might bee with childe in the Arke when the waters began to decrease for I thinke rather that
thinketh no such thing being expressed 3. Wherefore this proceeded of Abrahams infirmitie rather who should have committed the preservation of his life rather to the providence of God than any such deuice of his owne Vatablus and although Abrahams intent were good to preserve his life in regard of Gods promise made to his seede yet he failed in the meanes and though he had rather have died than hazard his wives chastitie yet being wholly intent how to provide for his life he forgetteth all other things and casteth what perill might come one way and not another Calvin QUEST XVII Of the taking of Sarai into Pharaos house Vers. 15. THe woman was taken into Pharaos house 17. but the Lord plagued Pharao and his house 1. It was an usuall thing among the heathen Princes whose will stood for a law to take with violence at their pleasure such women as they liked so the Egyptians did steale away Isis the daughter of Inachus King of Argives and caried her into Egypt The Grecians carried away Europa daughter of Agenor out of Phenicia into Creta Iason brought Medea from Colchis into Grecia Paris did the like to Helena Menelaus wife so doth Pharao here to Sarai 2. Pharao was plagued some thinke with a flux of bloud some in that the wombs of their women were shut up as it is in the like story Gen. 20. Iosephus thinketh it was the plague Philo a torment both of bodie and minde it is most like it was such a plague as Pharao felt in himselfe 3. His house also was smitten with the same plague not onely the Princes that commended Sarai her beauty and so were accessary to this fact as Chrysostome thinketh but the whole house generally who though they all were not agents in this matter yet God whose judgements though secret yet are alwayes just was able to finde sufficient cause of punishment among them Calvin QVEST. XVIII How Pharao did know that Sara was Abrahams wife Vers. 18. WHat is this thing thou hast done unto mee c. By this wee see that even among the heathen adultery was counted an hainous sinne Et regi ipsi cavendum and even to be shunned of the King Ambr. lib. de Abrah c. 2. 2. Pharao taketh it grievously that hee was thus deceived of a stranger and if God had not protected Abraham it might have cost him his life Luther 3. This was knowne to Pharao not by the Egyptian Priests whom Pharao should consult withall as Iosephus thinketh though sometime it may please God that such may gesse at the truth as Balaam did but either it was made manifest by divine revelation as the like was to Abimelech Gen. 20. Chrysostom or else by the confession of Sara Oecolampad after that Pharao being feared by these plagues beganne to examine what might be the cause 4. Pharao layeth all the fault upon Abraham not considering that God saw his unchaste thought and his inhumanity towards strangers Iun. QVEST. XIX How Sarah was preserved from Pharaos lust Vers. 19. BEhold thy wife take her c. 1. Sarai was kept by Gods providence from the violent lust of Pharao as she was likewise preserved from Abimilech Genes 20. if God shewed that mercy to Abraham againe offending in the like it cannot be otherwise thought but he found that mercy with God before and the preservation of Sarai the second time sheweth that she was not corrupted before Calvin 2. The cause hereof was neither any moderate disposition in Pharao nor yet because the use was among those Easterne Princes as we reade of the Kings of Persia Est. 12.12 to prepare and purifie with sweet oyles and odours some while before such women as entred into the King Hieron But it is most like that Pharao was hindred by this sudden disease that he could not accomplish his lust Iun. and therein Chrysostome noteth the like miraculous deliverance of Sara from Pharaos raging lust as of Daniel from the Lions 3. The reason why here it is not expressed in like manner as Gen. 20. that Pharao came not neare Sarai Theodoret maketh to be this because Per id temporis Sarai paritura erat Isaach about that time Sarai was to beare Isaach and therefore it is expressed Ne suspectum illud semen esset lest he might bee thought not of Abrahams seed 4. Rupertus well noteth in this story of Abraham a type and figure of those things that hapned to his posterity 1. As a famine brought Abraham into Egypt so did it Iacob and his familie 2. As Abraham was afflicted by the taking away of his wife so was his seed oppressed 3. As Pharao was plagued for Abraham and Sarai so Pharao and Egypt were punished with ten plagues because of the Israelites 4. As Abraham was enriched by Pharao so the Israelites received great gifts of the Egyptians when they went out QVEST. XX. How long Abraham stayed in Egypt COncerning the time of Abrahams being in Egypt 1 Neither is it true as Eusebius citeth out of one Atrabanus that he aboad there twenty yeares seeing Abraham had dwelt but ten yeares in Canaan when Hagar was given him and Ismael borne Gen. 16. 2. Neither was Abraham so long conversant in Egypt and that by the leave of Pharao as that he did teach them the liberall sciences as Astrologie and such like as Iosephus thinketh lib. 1. antiquit But it is most like they learned it afterward by Iacob that lived there seventeene yeares or of Ioseph that was their governour 80. yeares 3. Wherefore at this time it is probable that Abraham stayed not long in Egypt no not a yeare for presently after that Pharao was plagued of God he delivered Sarai and sent away Abraham giving him guides to see him safely conveyed QUEST XXII How the Kings of Egypt came to be called Pharaos Vers. 20. PHarao gave commandement c. 1. It appeareth that the name of Pharao was common to all the Kings of Egypt and no proper name for the Kings of Egypt were so called above a thousand yeares from Abraham till the destruction of the Temple and they had orher proper names beside as we reade of Pharao Necho 2 King 23. of Pharao Ophra Ierem. 44.30 2. It is not like they were so called as Vives thinketh of Pharus an obscure Island of the which there was no reason to name their Kings 3. But rather as Iosephus conjectureth of one of their first Kings that was so called as the Kings of Syria were called Antiochi the Kings of Egypt after Alexander Ptolomie the Emperours of Rome Caesars and Augustine 4. But whereas Iosephus thinketh that after Pharao Salomons father in law none of the Kings of Egypt were named Pharaos it is a manifest errour for 400. yeares after Salomon in Iosias time mention is made of Pharao Necho 2 King 23. 4. Places of doctrine 1. Doct. Of the free grace of election Vers. 1. THe Lord had said get thee out of thy Countrey
little inferiour as it is in the Psalme 8. Thou hast made him a little lower than the Angels 4. But if man be compared with the omnipotent and eternall God hee is but as dust and ashes before him and indeed as nothing as the Prophet saith Behold the nations are as a drop of a bucket and as the dust of the ballance all nations are before him as nothing and they are counted to him lesse than nothing and vanity Isa. 40.15.17 therefore Gregory saith well Sancti quanto magis interna divinitatis conspiciunt tanto magis se nihil esse cognoscunt c. the Saints the more they consider the divine nature of God so much the more they acknowledge themselves to be nothing 5. Places of confutation 1. Confut. Angels are not to be adored or worshipped Vers. 2. HEe bowed himselfe to the ground From hence it cannot bee concluded that Angels are to bee adored and worshipped as the vulgar latine readeth for Abraham supposed these to be men and not Angels and therefore it is but a civill kind of reverence which hee giveth unto them otherwise though Abraham should have forgotten himselfe in yeelding unto them adoration yet would not they have accepted it as the Angell forbiddeth Iohn to worship him Revel 22.8 Thomas Aquinas answer that Iohn would have given unto the Angell the divine and highest kinde of worship due unto God and therefore was forbidden is insufficient for this were to make so great an Apostle ignorant what duty was only to be yeelded to God and it is misliked by Pererius one of that side And whereas he findeth out an other shift that this adoration exhibited by Iohn was not unlawfull but inconvenient to bee done in respect of the great excellency to the which man was now advanced by Christ this is as slender an answer as the other for in that the Angell forbiddeth Iohn to worship him because hee was his fellow servant it sheweth that it was not only inconvenient but unlawfull also for one servant to worship another Iohn then adoreth the Angell not of ignorance but of forgetfulnesse being in an ecstasis of minde and ravished with the glory of the Angell for if the Apostle had not forgotten himselfe he would not twice have failed herein Apoc. 19.10.23.9 2. Confut. The foresight of our obedience not the cause of the increase of grace Vers. 19. I Know him that hee will command his sonnes c. Pererius here noteth that God foreseeing Abrahams godlinesse and obedience doth bestow upon him these great benefits among the which was this revealing of his councell concerning Sodome whereas the onely reason as Vatablus well noteth why the Lord doth accumulate and multiply his graces upon his servants is his owne fatherly love toward them who having once made choyce of them doth for ever love them for what else doth the Lord here make mention of but his owne graces vouchsafed to Abraham it was not then any merit in Abraham that procured this increase of graces but Gods favour who leaveth not his but addeth graces upon graces till he have accomplished their salvation Calvin 3. Confut. Chrysost. Errour of freewill HEre further may bee noted Chrysostomes errour who saith that Abraham ex seipso scientia sibi naeturaliter insita ad tantum virtutis fastigium pervenit of himselfe and his naturall knowledge did attaine to such an high degree of vertue Pererius would thus excuse Chrysostome that by saying of himselfe c. he excludeth all externall helps by the instruction of other and not the secret revelation of Gods spirit and supernaturall gift of faith If Chrysostome could be so handsomely expounded for mine owne part I would be glad but who seeth not that his words carry another sense for the scripture useth to set these two one against another by grace and of our selves Eph. 2.8 By grace are yee saved through faith not of your selves if Abraham then was made righteous of himselfe it was not by grace The Scripture also sheweth that God first called Abraham from his idolatrous countrey before he did yet any commendable worke Gen 12.1 Wherefore all Abrahams righteousnesse depended upon the calling of God as Chrysostome in another place hath this sound saying quamvis fidem adducas à vocatione eam accepisti what though thou hast faith thou hast received it from thy calling 4. Confut. There is no preparation in a mans nature to his calling Vers. 19. THat the Lord may bring upon Abraham c. Hence Chrysostome noteth that Abraham primum in omnibus virtutis suae dedit specimen sic divinum meruit praesidium did first shew every where an example of vertue and so merited the divine assistance Pererius two wayes would justifie Chrysostome 1. he saith he speaketh not of merit of condignity but of a sufficient and fit preparation only unto grace 2. or hee meaneth not that Abraham merited the first grace of justification but onely the amplification or increase of it Perer. in 18. Genes disput Contra. 1. It is Gods mercy and love which first calleth us before we can be any way prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace so Moses saith because the Lord loved thy fathers therefore he chose their seed after them Deut. 4.37 Gods love was the first motive for the choyce and calling of Abraham And againe seeing Terah Abrahams father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be in Abraham or provocation to his calling 2. Neither was the beginning only of Gods favour toward Abraham of grace the increase thereof by merit for Iacob being of Abrahams faith confesseth that he was not worthy or lesse than the least of Gods mercy Gen. 32.10 he confesseth that none of Gods graces neither first or last were conferred upon him for his worthinesse therefore Calvin well noteth that this word that consequentiam magis notat quam causam doth note rather a consequence than a cause Where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promise of God that vouchsafeth of his fatherly goodnesse so to crowne the faithfull service of his children For otherwise if our service and obedience bee weighed in it selfe it deserveth nothing as our Saviour saith When we have done all things which are commanded we must say we are unprofitable servants wee have dine that which was our duty to doe Luke 17.10 Morall observations 1. Moral The commendation of hospitality Vers. 2. HE ran to meet them from the tent doore Ambrose here well noteth non otiosus sedit Abraham in ostio tabernaculi c. Abraham did not sit idlely in the doore of his tabernacle sed longe aspicit nec aspexisse contentus cōcurrit obviam festin◠vit
to buy it 5. Wherefore there remaineth onely this way to reconcile these places which for my part I doubt not but to preferre before the rest Saint Stephen in this place abridgeth two histories one of Abrahams buying a Sepulcher the other of Iacobs purchase of a peece of ground from Hemor so that his meaning is that Iacob and the fathers were buried part in Sichem part in the Sepulcher in Hebron these words then of Emor of Sichem must be referred to the first words They were removed to Sichem sie histor Scholast Iun. parall the words then comming betweene and were put in the Sepulcher which Abraham bought for money must be read with a parenthesis and the sense suspended to make a perfect sentence The like example where two histories are abridged and joyned together we have Exod. 12.40 The dwelling of the children of Israel while they dwelled in Egypt was 430. yeares in which summe is comprehended not onely their dwelling in Egypt for so long they were not sojourners there but in Canaan in a land not theirs and yet the one is named the other understood so then as the saying is true In sensu diviso non composito dividing the sense and sentence concerning their abode both in Egypt and Canaan in like manner in this place the sentence must be divided and part referred to Abrahams purchase part to Iacobs 4. Places of Doctrine 1. Doct. Lawfull to weepe for the dead so it be done in measure Vers. 2. ABraham came to mourne for Sarah and to weepe for her It is lawfull then to mourne and lament for the dead so it be done in measure and moderately Man is not as a stocke or a stone to be without all naturall passions or affections We see that our Saviour himselfe also wept going to Lazarus grave which they interpreted to proceed from his love Ioh. 11.35 Saint Paul forbiddeth not to sorrow at all but not as men without hope 1 Thes. 4.13 Wherefore that saying of Solon Mors mea ne careat lachrymis c. Let not my death want teares so it be done temperately is to be preferred before that of Ennius Nemo me lachrymis decoret c. Let no man weepe for me Perer. 2. Doct. Our mourning for the dead must be in measure Vers. 3. ABraham rose up from the sight of the corps c. Lest that he might be overcome of griefe he removeth the object thereof which teacheth us that we should keepe a measure in our griefe not to mourne as the heathen doe that have no hope of the resurrection or as those passionate women which wept for their children and would not bee comforted Matth. 1.16 It is well observed that the Egyptians mourned for Iacob seventy dayes Ioseph but seven dayes Gen. 50.3.10 to shew a difference betweene the excessive griefe of men that have no hope and the moderate sorrow of the faithfull 5. Places of confutation 1. Confut. Against prayer and sacrifice for the dead ABraham rose up from the sight of the corps The Latine text readeth ab officio funeris from the funerall office or duty by which Pererius would prove that the Patriarks used to fast and pray and offer sacrifice for the dead in cap. 23. Gen. Num. 12. which is a corrupt doctrine grounded upon a corrupt text for the originall maketh no mention of any office but onely that Abraham rose up from the sight of the corps and the text saith not he came to fast or pray but to mourne for Sarah 2. Confut. Against Purgatory AGaine Bellarmine saith Contineri implicite mentionem purgatorii That the mention of Purgatory is here implied and that for this cause onely Iacob and Ioseph desired that their bones might be removed into the land of promise because they knew that their sacrifice should be offered for the dead de Purgat lib. 1. cap. 11. Contra. 1. And is not this now a goodly argument Abraham rose up from the sight of the corps Ergo Sarah was in purgatory 2. If the fathers went to purgatory then the bosome of Abraham a place of rest and comfort Luk 16.25 must be purgatory for thither the fathers went 3. What a bold assertion is this to say that the fathers for that cause desired to be buried in the land of promise when as the Scripture directly sheweth this to have beene the cause the profession of their faith and hope that the land of promise should be given them as Ioseph saith God will surely visit you and you shall carry my bones hence Gen. 50.25 6. Morall observations 1. Observ. Against ambitious desire of honour Vers. 6. THou art a Prince of God among us c. Abraham had said before of himselfe I am a stranger and a forreiner among you the more Abraham humbleth himselfe the more he is exalted of them Thus honour fleeth away from them that hunt after it and it is cast upon them that seeke it not as the shadow followeth the body so here it falleth out to Abraham according to the saying in the Proverbs It is better that it be said unto thee come up hither than to be put lower in the presence of the Prince Prov. 25.7 for Abraham in humbling himselfe is more honoured before the Prince of the people here 2. Observ. Wisdome and circumspection to be used in contracts Vers. 17. IN the sight of the Hittites The field is made sure to Abraham in the sight of many witnesses Abraham provideth for his security and quietnsse afterward that this purchase might be sure to him and his without question whereby we learne that it is lawfull for the faithfull wisely to provide and foresee for themselves and to be wary and circumspect in all their doings Muscul. according to that saying of our Saviour To be wise as Serpents and innocent as Doves Matth. 10.16 CHAP. XXIV 1. The Method THis Chapter hath three parts First the sending of Abrahams servant to provide a wife for Isaack with Abrahams instructions and his servants oath from vers 1. to vers 10. The second sheweth the servants behaviour in his journey 1. His prayer unto God vers 11.15 2. The fruit of his prayer in meeting with Rebecca vers 15. to 29. 3. His entertainment vers 30. to 34. 4. The delivering of his message vers 35. to 48. 5. The good successe thereof in obtaining their consent for Rebecca to vers 61. The third part setteth forth the returne of Rebecca with Abrahams servant and her receiving and welcome by Isaack vers 61. to the end 2. The divers readings v. 7. To thee and thy seed S. to thy seed caeter v. 8. Thou shalt be innocent from this curse C. from this oath cat shebagnah an oath v. 10. Carrying somewhat of all his masters goods with him S.H.B. carrying in his hand the best of all his masters goods C. for he had all his masters goods in his hand T.G. and all his masters goods in his hand P. he v. 10. Into Syria neare to
Psal. 30.5 Muscul. 4. Observ. Not good to make haste to be rich Vers. 13. THe man waxed mighty and still increased Isaack was not made rich at once but hee increased by degrees for the wise man saith He that maketh haste to be rich shall not be innocent Prov. 28.20 Men should not therefore strive suddenly to be rich but wait patiently for his blessing Perer. 5. Observ. Envy for good things Vers. 14. THe Philistims had envy at him c. They had no reason to envy at him and to send him away whom they saw to bee blessed of God But as Chrysostome saith Ita se habet invidiâ— nihil cum ratione operatur Such is the nature of envy it doth nothing with reason Bonis proximi magis quam propriis malis intabescit invidia Envy rather pineth at other mens goods than her owne evill Hom. 52. in Gen. Such was the envy of Cain toward Abel that slew him because his owne workes were evill and his brothers good 1 Ioh. 3.12 6. Observ. The Kingdome of God must first be sought Vers. 25. HE built an altar c. First Moses maketh mention of the building of an altar for the service of God and afterward of the digging of the well which sheweth that first of all things must be sought that belong to the worship of God as our Saviour saith Seek ye first the Kingdome of God and the righteousnesse thereof c. Calvin CHAP. XXVII 1. The Argument or Contents THis Chapter sheweth the purpose of Isaack intending to blesse Esau vers 1. to 5. and the disposing of the blessing to Iacob by Gods providence and the preventing or disappointing of Esau in the rest of the Chapter where concerning Iacobs obtaining of the blessing we are to consider 1. The meanes which was the counsell and device of Rebeckah vers 5. to 18. 2. The execution or putting of the same in practice by Iacob vets 18. to 27. 3. The successe which God gave unto it Isaack giveth Iacob the blessing vers 27. to vers 30. In the rejecting of Esau 1. his griefe and sorrow is expressed for the losse vers 31. to 37. 2. his importunity to receive a blessing of his father which hee had to vers 41. 3. His hatred toward Iacob because of the blessing and his malicious purpose to take away his life vers 41. 4. Iacobs deliverance from his brothers cruelty by departing into Mesopotamia through the counsell of his mother 2. The divers readings v. 9. goe to the sheep and bring two kids S.C. goe to the flock cat tsun signifieth a flock of sheep or goats two of the best kids H. faire and tender S. two kids of the goats caeter that is sucking kids T. v. 13. It is told me by prophecie that the curse shall not come upon thee C. the curse be upon me cat v. 23. his hairy hands did expresse the likenesse of the elder brother H. his hands were rough or hairy as his brothers hands cat v. 29. the sonnes of thy father S. of thy mother caet v. 33. he wondred C. was afraid and wondred beyond measure H. he was in an ecstasis or trance S. he was greatly afraid T.B.G.P. heb charad to tremble v. 38. Isaack being pricked in heart Esau cried out c. S. Esau lift up his voyce and wept cater v. 39. the fatnesse of the earth shall be thy blessing H. thy dwelling cat v. 40. it shall come to passe that thou shalt put off his yoke S.H. when his sonnes shall transgresse the wâ—rds of the law thou shalt take away the yoke C. when thou hast mourned thou shalt breake the yoake T. when thou hast got the mastery thou shalt breake his yoke B.G.P. he roâ—h to beare rule to mourne I preferre the latter see q. 13. following v. 41. Esau was angry S. Esau hated Iacob caet heb satam to hate v. 42. doth threaten to kill thee H.S. lie in wait to kill thee C. â—oth comfort himselfe against thee by killing thee caeâ— nacham to comfort v. 43 flye to my brother Laban in Haran caeter to Mesopotamia to my brother Laban in Aran. S. 3. The Explanation of doubtfull questions QUEST I. Of the cause of Isaacks blindnesse and of his age Vers. 1. ISaack was old and his eyes dimme vers 2. I know not the day of my death c. 1. Isaacks blindnesse neither was caused by the smoke of the sacrifices which Esaus wives offâ—red to their idols as the Hebrewes nor yet was he by any extraordinary worke of God smitten blind although God disposed of his blindnesse so that thereby his purpose tooke place concerning Iacob but Isaack was now very old being of 137. yeares and blindnesse is incident to old age as other infirmities of the senses as of the hearing the taste as Barzillai confesseth to David 2 Sam. 19. Moses example whose eyes were not dim at 120. yeares Deut. 34.7 is extraordinary 2. Isaack thinketh his end at hand not as the Hebrewes thinke because he was within five yeares of his mothers age that is 123. Whereas Sarah died at 127. for Isaack was now 137. yeares of age Iacob being now 77. yeare old at what time hee went into Mesopotamia as is shewed before qu. 19. in chap. 25. But Isaack who lived after this 43. yeares doth daily meditate of his end Mercer Perer. 3. Though Isaack was blind and weake in his eyes yet it seemeth his body was of a strong constitution seeing he was able to eat of wild flesh which is of harder digestion Pererius QUEST II. Wherefore Isaack biddeth Esau prepare him meat which he did love Vers. 4. MAke me some savoury meat that my soule may blesse thee c. 1. Some thinke that it was the manner of those dayes that the eldest before he received his fathers blessing did performe some service Lyran. But this no where appeareth in Scripture 2. Some thinke 〈◊〉 this was done that Esau might seeme to deserve his fathers blessing Thom. Anglic. But spirituall blessings such as Isaack bestowed upon Iacob cannot be merited by temporall service 3. Gregory compareth the Jewes to Esau which sought by their owne workes to please God the Gentiles to Iacob that found a more compendious way by faith Hom. 6. in Ezechiel 4. Some by Esaus portion of meat to the which a spirituall blessing is promised doe signifie the duty of the people in paying temporall things for receiving spirituall 5. Rupertus by Isaack promising a blessing for a temporall meat shadoweth forth such Bishops in the Church as doe for temporall rewards sell spirituall blessings 6. But Isaack blind in eyes and blind in affection doth herein shew his partiall love to Esau the Lord in his secret providence over-ruling this action and disposing this occasion to the effecting of his owne purpose QUEST III. Why Isaack preferred Esau for the blessing before Iacob Vers. 4. THat my soule may blesse thee c. 1. Neither is it like as Ramban and other
concurred in Rachel is excusable for as meat pleaseth better in a cleane dish so vertue in comely persons is more amiable Hugo and some actions there are that without some delight cannot be so well affected as eating of meats learning of arts such is the matrimoniall society Augustine yea holy men may faile in some circumstances of vertuous actions as in the zeale of justice in the workes of charity in the love of their spouses which defects are excused by the lawfulnesse of the actions and the exercise of other vertues Perer. ex Thom. Anglic. QUEST IX How Iacobs terme was ended Vers. 21. GIve me my wife c. for my terme is ended 1. Not which Rebeckah his mother did set him neither speaketh he of the terme of his owne yeares that by reason of his age he could stay no longer to have any children Iun. but he meaneth his seven yeares of service were expired 2. It is therefore unlike that in the beginning of the seven yeares this was done as R. Levi or before the seven yeares compleat as Ramban for Laban being an hard man would remit nothing of the time agreed upon QUEST X. Of marriage feasts and why Laban made a feast Vers. 22. LAban gathered together all the men of the place c. 1. Not all but many of the neighbours were called together for thus in Scripture often generall speeches are restrained Genes 41.57 all countries came to Egypt to buy corne that is very many 2. This company was called together not to advise with Laban how to deceive Iacob as some Hebrewes thinke for Laban was crafty enough of himselfe Mercer but that Iacob before so many witnesses should not goe back from that marriage wherein he should be deceived Calvin 3. This solemnitie of marriage though it be not of the substance thereof yet for more honesty and decency and for the ratifying of marriage and to avoyd secret contracts it is very fit to be used Tostatus 4. It was the laudable manner of those times to make marriage feasts as appeareth both in the old and new testament Iud 14.10 Sampson made a feast at his marriage our Saviour vouchsafed to be present at the marriage feast Iohn 2. and this custome may very well be retained so it be used with moderation that the concourse of unruly company be prevented and excesse avoyded therefore Plato prescribeth at marriage feasts not above five friends of each side and as many kinsfolkes to be called together but to be drunken with wine he counteth it maxime alienum in nuptiis to be least of all beseeming marriage Perer. QUEST XI Of Labans fraud in suborning Leah Vers. 33. WHen the even was come he tooke Leah c. 1. Their manner was to bring the spouse home at night and covered with a veile for modesty and shamefastnesse which was the cause that Iacob knew not Leah at his first going in unto her and it is like that she was silent all night lest she should have beene discerned and her silence he imputed to her modesty some thinke that Iacob came not neare her but continued all night in prayer but it is unlike seeing that Iacob had longed seven years for this marriage 2. Leah cannot be here excused who was in fault yet drawn into it by her fathers counsell and desirous also herselfe to be married to such a worthy man Perer. and she might thinke that Iacob and her father were agreed 3. But Laban was in the greatest fault and therefore Iacob doth expostulate with him 1. He is unjust of his promise in not giving Rachel betroathed to Iacob 2. Hee dissembleth excusing himselfe by the custome 3. He offereth wrong to his daughter to cause her to commit adultery 4. And to Iacob in thrusting upon him a woman whom hee desired not 5. Though there were such a custome he should have stood upon it in time when Rachel was espoused now the custome could not serve to violate the law of nature to cause Iacob to commit adultery being betroathed already to another Perer. QUEST XII Whether Iacob fulfilled seven daies or yeares before Rachel was given him Vers. 27. FVlfill seven for her 1. Some understand this of seven yeares for the word Shebang is sometime taken for seven daies sometime for seven yeares Mercer Vatab. Genevous but this is not like for Rachel was given to Iacob first and then he served seven yeares for Rachel but if it should be taken for seven yeares then Iacob should not have had his wife till these seven were fulfilled vers 28. 2. But it is better understood of daies as Hierome expoundeth it ut sepâ—em dies pro nuptiis prioris sororis expleat that he fulfilled seven daies for the marriage of the elder sister Hieron tradition in Genes for it was the manner to keepe the marriage feast 7. dayes Iud. 14.15.17 Augustine yeeldeth this reason valde iniquâ—m fuisset Iacob fallaciter deceptum differre alios septem annos it had beene most unjust to deferre Iacob so craftily deceived seven yeares longer qu. 89. in Genes QUEST XIII Iacobs multiplicity of marriage no argument of his intemperance Vers. 29. LAban also gave Rachel his daughter Bilhah c. Laban gave unto both his daughters handmaids both to attend and wait upon them as also to be a solace and comfort unto them in a strange country whither they were to goe Perer. 2. These afterward were joyned unto Iacob for procreation beside either Laban or Iacobs intention and in that Iacob had two wives and two concubines it argueth not his intemperancie 1. Because he intended onely to marry Rachel praeter animi voluntatem Leam accidisse and that Lea was given unto him beside his minde 2. Iacob also in this multiplicitie of marriage chiefly propounded to himselfe the procreation and multiplying of his seed 3. He took his maids not of his owne minde sed ut conjugem placaret but to please his wives that they might have children by them 4. And againe it must be considered tunc temporis non datam fuisse legem qua multiplices nuptias prohiberet that there was at that time no law which did forbid multiplicity of marriage sic Theodoret. qu. 84. in Gen. ex citat Perer. QUEST XIV At what time Leahs foure eldest children were borne Vers. 34. HIs name was called Levi 35. shee called his name Iehudah 1. The Hebrewes fable that Michael called from heaven to Levi and gave him that name and endued him with gifts fit for the Priesthood and further Leah now having borne three children saith her husband should be joyned unto her because she had borne her part of the twelve sons which she as a prophetesse did foresee should be borne unto Iacob of his two wives and two handmaids but these are fabulous and vaine conjectures they also in the name Iehudah doe include Iehovah the letter Daleth being added in the fourth place because he was the fourth son but these light collections
weake because the oracles which they gave were many times uncertaine and false It is true that some teraphim were used for such purpose to consult withall as Zachar. 10.2 The teraphim have spoken vanity but yet all were not so used as the teraphim which was in Davids house 5. And yet upon this example it cannot bee gathered that there were some teraphim which were not idols as Ramban inferreth and Perer. numer 4. for although David himselfe were farre from idolatry and idols in Sauls time were publikely removed yet there might be some reliques of superstition privately remaining and this in Davids house might bee secretly kept by Michâ—l without Davids knowledge or it was as an implement not regarded Mercer 6. Wherefore it is most like that these teraphim did resemble an humane shape and that they were consecrated to superstitious uses as those idols of Laban were which he therefore afterward called his gods vers 30. QUEST VII Wherefore Rachel stole away her fathers idols IT is further questioned wherefore Rachel stole away Labans idols 1. Not as some thinke that Laban should not consult with them to know which way Iacob was gone sic Aben Ezra Tostat. for though Laban missed them presently that is to be imputed to his superstition who did often visit his idols 2. Neither did Rachel this to revoke her father from idolatry as Rab. Salomon to whom give consent Basil Nazianzene Theodoret for then shee needed not to have beene ashamed of her fact neither would Iacob so sharply have censured the fact to bee worthy of death 3. Nor yet did Rachel steale them away being made of some precious metall that it might be some recompence unto her for part of her dowry Perer. numer 7. for this had beene plaine theft 4. Neither yet as Iosephus thinketh did Rachel carry away her fathers gods that if he should pursue after them haberat quâ— confugeret 〈◊〉 impetratura she might have recourse unto them to aske pardon and to appease her fathers wrath for this had beene plaine idolatry 5. Nor yet was this done by way of mystery as Gregory collecteth that as Laban found noâ— his idols with Iacob sic diabolus ostensis mundi thesauris in Redemptore nostro vestigia â—â—rena 〈◊〉 non invenit so the devill having shewed the treasures of the world did not finde in our Redeemer any footsteps of terrene concupiscence c. 6. But it is most like that Rachel though much reformed and reclaimed from her fathers superstition by her husbands instruction yet was somewhat touched therewith still and therefore of a superstitious mind did take away her fathers idols and hereof it was that long after able Iacob reforming his house caused all the strange gods to be removed sic Chrysostom hom 47. in Genes Mercerus Calvin QUEST VIII Whether Rachel were any thing addicted to superstitious worship BUt some are of contrary opinion that Rachel was not aâ— all addicted to her fathers superstition whose reasons are these 1. Because Rachel did worship God and prayed unto him Genes 29.22 God remembred Rachel and heard her and if she had purposed to worship these idols she would not have used them so irreverently to have sate upon them c. Theodoret. qu. 89. in Genes Cont. Though Rachel were a worshipper of God yet she might have her imperfections and some reliqâ—â— of superstition might remaine Iacobs family professed the worship of God and yet there were found amongst theâ— strange Gods Genes 35. 4. Neither is Rachels gesture to bee much regarded in such a necessity rather her superstitious minde may therein appeare how she was addicted to those images seeing she sought excuses to keepe them still her manner of sitting was no signe of irreverence but it served for an excuse both to pacifie her fathers wrath which she feared and to with-hold those superstitious monuments still which she loved 2. Wherefore it is more like that Rachel was not free from all touch of superstition both because she had beene a long time trained up under a superstitious father and could not so easily forget her manner of education though much qualified with Iacobs instruction as also for that wee reade that a good while after such images and mammets were found in Iacobs house Gen. 35. which are like to have beene these which Rachel had stollen from her father sic Chrysostom ex pontiâ—i Cajetan Oleaster ex nostris Musculus Mercer Calvin QUEST IX How Iacob is said to have stollen away Labans heart Vers. 20. THâ—s Iacob stole away the heart of Laban c. 1. This word is not taken as 2 Sam. 15.6 where it is said that Absolon stole away the heart of the people from David the meaning cannot be so here for Labans heart was not toward Iacob 2. Neither because Rachel had stollen away his teraphim where Labans heart was for Iacob yet knew not that 3. Neither yet it is so said because the hope of Labans heart was gone Iacob being departed who was so profitable to him 4. But because Iacob gave no notice of his going he is said to steale away his heart that is to deceive and disappoint him and secretly convey himselfe away It is therefore rather to bee read to steale away from his heart for so the word ceth sometime signifieth as Gen. 44.4 when they went out of the city jutâ—â—â— ceth hagnor QUEST X. What river it was that Iacob passed Vers. 21. HE passed the river that is Euphrates 1. Sometime it is called the great river Iosu. 1.4 sometime the river without any addition Iosu. 24.3 and in this place 2. For three causes is the river called great and so much celebrated in Scripture 1. For that it was the greatest river beside Nilus that was knowne to the Jewes 2. For that it was one of the rivers of Paradise 3. Because it was the bounds of that large land of Canaan promised to Abrahams seed Genes â—5 18 Perer. 3. Iacob is said to passe the river as declining the ordinary way fearing left Laban might overtake him Mercer QUEST XI How the 7. dayes of Labans pursuit are to be accounted Vers. 23. HE followed after him 7. dayes journey 1. These 7. dayes must not bee accounted from Iacobs first setting forth as Rasi thinketh for Iacob being three dayes journey from Laban who was now gone to sheare his sheepe vers 19. which were removed 3. dayes journey from Iacobs flocke Genes 30.36 while the messenges went to tell Laban Iacob was gone â— dayes journey and so was in all six dayes journey before Laban by this reckoning Laban should overtake Iacob in one day from Carras to Gilead which was not possible Laban then overtooke Iacob the seventh day after that he himselfe set forward that is 13. dayes after Iacobs departure Musâ—ul â— Neither with 〈…〉 wee suppose that Laban returned to Carras 〈◊〉 City which was in the 〈◊〉 betweene the two â—â—ockes as hee thinketh to take his friends with him and so to pursue Iacob for the
of a brother for the word is used first in this place where it so signifieth from hence then the originall sense of the word must be taken 3. The words of the law are If brethren dwell together now naturall brethren and such as are properly so called are more like to dwell together than kinsmen removed who in a large sense are so called brethren 4. This law is so interpreted in the Gospell where it appeareth by the Sadduces question of seven brethren that successively tooke the one the others wife Matth. 22. that it was so practised 5. It is the opinion of Philo and the Hebrewes as we heard before who are best acquainted with their owne lawes that naturall brethren used so to doe 4. Now the objections on the contrary part are easily answered 1. It is objected that Levit. 18.16 the brother is forbidden to marry his brothers wife Answ. This is a particular exception from that generall law that unlesse in this case onely to raise seed to the brother it was utterly unlawfull to take the brothers widow which was not to uncover her shame but rather to take away her shame in that shee remained childlesse by his brother and it was honourable to the dead in reviving his memory So wee see in other cases that the Lord made some particular exception from his generall lawes As the making of the Cherubims over the Arke was an instance against the second commandement the Israelites robbing of the Egyptians against the eighth commandement Phinehes killing of the adulterer and adulteresse against the sixth commandement 2. Ob. The practice of this law as appeareth Ruth 4. where Boaz not a brother but a kinsman taketh the wife of the dead sheweth the meaning thereof Answ. We deny not but where there was no brother nearer there the next kinsman further off did the duty of the brother and so was it practised upon Ruth 3. Ob. Iohn Baptist simply reproveth Herod because he tooke his brothers wife It is not lawfull for thee saith Iohn to have thy brothers wife Mark 6.18 Answ. It is certaine that Herods brother had issue by his wife Herodias whose daughter danced before Herod and therefore in this case it was not lawfull so that Herod tooke not Herodias for any such purpose to raise seed to his brother but of an immoderate lust 4. Ob. Why then should it not be lawfull still in this case to marry the brothers wife dying without issue Answ. This law of Moses was partly ceremoniall and typicall in preserving the right of the first-borne whereby was prefigured the spirituall birth-right in the Messiah which never should have end partly politicall in maintaining the distinction of families in their tribes whereof the ceremonie is now abolished which onely concerned that people Iun. in Deut. 25. vers 5. QUEST VIII Whether Thamar or Iudahs sinne was greater COncerning this act of incontinencie which Iudah committed with Thamar 1. We refuse the opinion of Rab. Simeon who altogether exempteth Thamar from any fault because she onely desired issue for the hope of the Messiah to be borne of Iudah for this mystery was not as yet revealed Perer. 2. It is certaine that Iudahs sinne was greater than Thamars both in that he brake promise with her concerning Selah as also in that he companied with her not for any issue but carnall lust though he were afterward preferred before his brethren this no more excuseth his fault than if Davids adultery joyned with murther should bee defended because hee was preferred before his brethren of whose seed the Messiah should come 3. Thamars sinne was lesse than Iudahs yet a sinne as Augustine noteth Non eam justificatam sed magis quam se justificatam dicens Iudah saith She was not righteous but more righteous than he lib. 22. cont Faust. cap. 62. Yet her fault is extenuated by these circumstances as Ambrose noteth Non alienum praeripuit thorum She did not usurpe upon anothers bed she stayed till Iudah was a widower she did it not of an inordinate lust Sed successionis gratia concupivit She onely desired to have issue Et ex ea familia quam delegerat And by that family which she had chosen and further after she knew her selfe to be conceived with childe she put on her widowes garments againe and so continued 4. Yet Thamars sin in some respect was greater than Iudahs because she wittingly committed incest with her father in law but Iudah ignorantly Luther Notwithstanding all circumstances considered Iudahs fault was the greater and so he doth justifie her in respect of himselfe 5. But whereas Ambrose further noteth that shee stayed till Selah to whom she was espoused was dead therein is an errour for vers 14. it is given as a reason why Thamar attempted this thing because Selah was now growne and of age and she yet not given unto him he was then at this time alive Beside Selah is numbred among those sons of Iudah that went downe with Iacob into Egypt and onely Er and Onan of Iacobs sonnes are said to have died in the land of Canaan Gen. 46.12 ex Perer. QUEST IX How it came to passe that Iudah discerned not Thamar by her voice Vers. 15. HE judged her to be an whore for she had covered her face c. 1. Not as some reade she had coloured or painted her face whom Aben Ezra doth not without cause reprove 2. Neither is this a reason why Iudah did thinke she was an harlot because she was vailed as Iunius Calvin for harlots use not to be so modest but it is given as a reason why Iudah did not know her Mercer 3. And whereas it may seeme strange that Iudah did not know her by her voice the reason is that being wholly given over to lust and intending no other thing he greatly regarded not the sight of his eyes or hearing of his eares Luther As also it was a just judgement of God upon him to strike him with such a stupidity as not to discerne her Mercer Geneven QUEST X. Whether Iudâ—h were a Iudge Vers. 24. BRing her forth and let her be burnt c. 1. Iudah giveth not sentence against Thamar either as being appointed a Prince and Judge among the Canaanites as Tostatus Cajetanus for it is not like they would suffer a stranger to be a Judge and ruler among them as the Sodomites answer Lot Gen. 19.9 neither as chiefe in the familie had he power of life and death over those of his charge as some thinke for neither doe we reade that any father of families did execute any such justice in their families and Iacob was the chiefe father of these families and therefore it is most like that Iudah giveth advice that Thamar should be brought forth to the place of justice and proceeded against according to the custome and law of that Country Mercer Iun. 2. But whereas she is adjudged to the fire this was not because she was Melchisedecks daughter the Lords
sonnes more sollicitous and carefull Muscul. 4. Nor yet is this his meaning that I shall be deprived of Benjamin as I am already of Ioseph and Simeon and that Iacob did prophesie of Benjamins trouble about the cup Mercer 5. But this is the speech of a resolute man that doth cast the worst as if he should have said well Benjamin shall goe and if I be robbed I am robbed Gods will be done as Esther saith in the like manner If I perish I perish Esther 4.16 Iunius QUEST VII Who Iosephs steward was and of the divining time Vers. 16. WHen he saw Benjamin he said to his steward 1. Ioseph knew not Benjamin who was now 24. or 25. yeares old otherwise than by seeing him with the rest of his brethren Mercer 2. This steward could not be Manasses Iosephs eldest sonne as some Hebrewes imagine for he was not above six or seuen yeare old and he could not at that age understand languages as this man did neither was he fit to manage the houshold affaires 3. The men shall eat with me at noone it seemeth that they spent the morning in the weighty affaires and at noone tooke their dinner both for that the morning was the fittest time to dispatch serious businesse and for that in those hot Countreyes they used in the heat of the day to keepe their houses Mercer Muscul. QUEST VIII Of the manner of the feast which Ioseph prepared for his brethren Vers. 32. AFter they prepared for him by himselfe c. 1. Ioseph made his brethren a feast to shew his good will toward them and to insinuate that the former proceedings with them was not of hatred the Romans used such kinde of feasts which they call charistia to the which were invited none but kinsfolke to continue love among them and seeke reconciliation if there had beene any breach of friendship Valer. Maxim lib. 2. cap. 1. 2. It seemeth that there were three tables provided the first for Ioseph who sate alone according to his state another for the Egyptians the third for Iosephs brethren Muscul. 3. The Egyptians refused to eat with the Hebrewes not onely because they were a proud people and despised all other nations beside themselves but there was a more speciall reason because the Hebrewes were keepers of sheep Gen. 46.34 and so did eat of sheepe and other cattell which the Egyptians worshipped and therefore Moses saith to Pharaoh that they could not offer in the land of Egypt that which was an abomination to the Egyptians that is to kill and sacrifice such cattell as they worshipped and to eat part thereof thus the Chalde paraphrast also expoundeth 4. In that it is said they sate before him we see how ancient an use it is to sit downe at the table as before it is said of Iosephs brethren Gen. 37. that they sate downe to eat bread 5. Likewise where it is added they tooke messes from before him it seemeth it was a custome for great persons to send messes of meat from their table to such as they favoured as Xenophon writeth of Cyrus lib. 8. that he never used to eat his meat alone but imparted it to those which were present sometime sent part to his friends absent 6. Where it is said they drunke and inebriâ—â— sunt and were drunken as the vulgar Latine and Septuagint reade we must not thinke that they were indeed drunken but here the word Shacar is taken for more liberall or plentifull drinking as Augustine well noteth inebriandi vocabulum saepe pro satietate solere poni c. this word is often taken in Scripture for satiety fulnesse as Hagg. 1.6 Ye drinke but are not filled where the same word Shacar is used and in the same sense it is taken here QUEST IX Of their order of their sitting downe at the table Vers. 33. THey sate before him the eldest according to his age c. 1. The Hebrewes are deceived that thinke Iudah as the chiefe to have sate downe in the first place and that the sonnes of Leah had their places before the sonnes of Iacobs concubines and Benjamin they say was placed next to Ioseph but the text is plaine that they sate according to their age Ruben first and Benjamin last Muscul. Mercer 2. Neither did they thus place themselves according to their wonted use as thinketh Mercer but as Ioseph appointed them for so the text is They sate before him or in his presence as it were by his direction Iun. 3. But we refuse that fable of the Hebrewes as though Ioseph by his divining cup should know every ones age and so call him by his name to sit down Ioseph was far from using any such superstition 4. The cause then why Iosephs brethren marvelled was not because Benjamin had five parts to their one as Cajetane or because they had such great entertainment Mercer but they mused how Ioseph being as they supposed an Egyptian did know how to place them in order Iun. Muscul. QUEST X. How Benjamins messe was five times more than his brethrens Vers. 34. BEnjamins messe was five times so much as any of theirs 1. It is not like as some imagine that the rest of the brethren who were ten were two to a messe and Benjamin had five messes for so he should have as much as all the other ten which is not like 2. Some conjecture that the other brethren might have three messes a peece and Ioseph five more than any that is eight in all Perer. but then Iosephs messe was not five times greater than the rest as the text is 3. Tostatus thinketh that every one had five messes and that Benjamin had five messes but as big againe as theirs but this cannot be for Benjamins messes exceed rather in number than in quantity the word is rabah he multiplied 4. Iosephus also differeth from the Scripture in making Benjamins part but twice so much 5. Wherefore it is more probable that Benjamins messe was five times so much to any of his brethrens not comparing them all together but sunderly and apart that for every one of their messes Benjamin had five But that beside Benjamins common part among his brethren Ioseph should send him one Asenath his wife another Manasses and Ephraim each of them one to make up five is but a curious observation of the Hebrewes Mercer QUEST XI Why Ioseph gave to Benjamin a greater portion than the rest NOw Ioseph thus preferred Benjamin before his brethren though he were in the last place 1. Not to make the portions of Rachels children in giving five parts to Benjamin and keeping two to himselfe equall to the portions of Leahs seven children six sons and a daughter as Alexander Polyhistor ex Euseb. for Dinah Leahs daughter was not present to have a share among them 2. Neither as Lyranus was it to feele the minde of the brethren how they were affected toward Benjamin for after they had testified their love sufficiently in the next
of Purim when vile Haman had cast lots over them for their destruction or the feast of the dedication of the Temple after Antiochus had prophaned it for how can our mercifull God be sufficiently praised who discovered the secret counsels of the wicked undermined the underminers and he that is a wall of fire about Ierusalem hath quenched their fire There is a path as Iob saith which no fowle hath knowne neither hath the kites eye seene it yet the Lord hath declared their works as Elihu answereth and he hath turned the night there is no darknesse nor shadow of death that the workers of iniquitie might be hid therein The Lord hath so brought to passe that neither sagitta volitans per diem the arrow of treacherie flying by day nor negotium ambulans in tenebris conspiracie walking in the darke hath come neere us therefore alwaies praised bee his name Concerning sending of presents a testimonie of our joy that honourable assemblie hath with loving hearts presented to your Majestie a subsidiarie benevolence as a token of their dutie and thankfulnesse And may it please your Majestie also to accept the widowes mite this poore present which I in all humblenesse and loyaltie doe offer to your Princely view thinking it not the least part of my terrene happinesse that as my Synopsis was readie to meet your Majestie at your joyfull entrance so this Hexapla commeth forth by Gods goodnesse to congratulate for your prosperous deliverance The gifts to the poore are your Princely clemencie and bountie to your Majesties loving subjects that as the first is extended according to the honourable custome of this nation in the determining of the Parliament to some kinde of offenders so the other is desired and expected in seeing provision and maintenance to be procured for the Ministers and Preachers of the Gospell which in many places is very small and so the number of them to be not empaired but increased that religion and learning may flourish the two principall props of this Kingdome as your Majestie well knoweth whatsoever some have impiously thought and profanely written to the contrarie God strengthen your Majestie with all the honourable State that as our adversaries have digged pits which hold no water so our Lawgiver with the Princes of Israel may dig wells of springing water with their staves as it is said of Moses that is enact such lawes whereby the spring of the Gospell may be kept open and run along to our posteritie but the heads of the bitter Romish waters may be for ever stopped that all the people of God may use the same joyfull acclamations to such godly lawes as the Israelites did to the well Rise up well sing yee unto it As for the rest I end with the conclusion of Baraks song So let all thine enemies perish O Lord but they which love him shall be as the Sun that riseth in his might Your Majesties most humble Subject Andrew Willet TO THE MOST REVEREND FATHER IN GOD RICHARD BY THE DIVINE PROVIdence Archbishop of Canterburie Primate and Metropolitane of all England and of his Majesties most Honourable Privie Counsell AS concerning lawes so of books Righr Reverend Father there are two opinions some mislike there should be many as Arcesilaus in Laertius whose saying was Quemadmodum ubi multi medici ibi multi morbi ita ubi permultae leges ibi plus vitiorum Like as where are many Physitians there are many diseases so where there are many lawes there are many faults Some thinke it not necessarie there should be any as Demonax used to say Leges prorsus esse inutiles ut quibus boni non egerent mali nihilo fierent meliores That lawes were altogether unprofitable because neither the good stood in need of them neither were the evill bettered by them But Chrysostome with a better spirit approved all good lawes and would have none omitted In cythera non satis esse in uno tantùm nervo concentum efficere universos oportet percuti numerosè decenter Like as to make musick on an harpe to strike upon one string was not sufficient unlesse all were played upon in due measure The like judgement is to bee given of books that as superfluous scribling might be well spared so necessarie and profitable writing is not to be lightly esteemed There are then three sorts of men whom I first desire briefely to satisfie and then I will in few words declare the contents order and end of this worke First some there are that hold these labours superfluous and thinke that this age is given too much to scribling and that the world is pestred with too many books But this is their error that because some books are vainely written doe so judge of all and finding some treatises unnecessarie they imagine the rest to be so Indeed it cannot be denied but that there are some writings which as Aristen compared Logike are like spiders webs very curious but nothing profitable yet hee which should contemne all because he justly condemneth some were like to an unwise patient who because of some unlearned Empirikes should reject the skilfull Physitian as even the Heathen Poets could say that he which neglected learning left the Physitian of his soule In mens divers writings the diversitie of Gods gifts diversly appeareth There is no eye so quicke but may oversee somewhat which another may espie no wit so sharpe but may be more whetted nor yet any gift so meane but there may be some use thereof nor no labourer so simple but may bring somewhat to further Gods building as the Apostle saith Ye may all prophesie one by one that all may learne and all may have comfort Even the greatest Prophet and best interpreter may receive some benefit by the meanest Preacher and expounder True it is that in these dayes bookes are counted the vilest merchandise and the last thing for the most part which a man buyeth is a booke and any thing is thought more necessarie than that which is for the soule This also is the cause why rich men are more sued unto than wise men and Merchants and Vsurers dâ—ores are more frequented than Preachers houses because as one being demanded the reason why wise men went unto rich men and not the rich to the wise answered Wise men know what is necessarie for themselves so doe not the other Therefore the one seeketh things temporall as requisite for the bodie the other neglecteth wisdome being necessarie for the soule Now concerning such neglecters of divine studies and contemners of spirituall labours I say as Hierome answered Ruffinus Mihi meis juxta Ismenium canens si aures surdae sunt caeterorum I will sing unto me and mine as Antigenidas the Musician said to his scholar Ismenius if other mens eares be deafe Another sort there is that are given to carpe at other mens writings who if they be such as are enemies to the
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
God 2. Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his
sonne the text is against his conjecture and Zipporah calleth him a bloudy husband because shee was forced to draw her owne childs bloud with that cutting which she was not put to before 2. Some therefore thinke that Moses had left one of his sonnes with his father in law as a pledge of his love and sincere affection so that he had one only child with him Hugo But the text also is against this conceit for Moses tooke both his sonnes with him vers 20. 3. Some thinke that Eleazar Moses youngest sonne was borne but a little before Moses tooke his journey and that for haste thereof he deferred his circumcision Lyranus Thostatus Pererius But if Moses had it in mind to circumcise his child he would not of purpose have transgressed the law of circumcision which exactly requireth every male to be circumcised the eight day 4. Wherefore the more probable conjecture is that Moses seeing the circumcision of his first child to have beene so offensively taken did in gratiam uxoris to content his wife forbeare this deferring then of circumcision proceeded rather of his humane infirmity and forgetfulnesse than of any set or deliberate councell And this the circumstance of the text will beare seeing Zipporah as not yet thorowly acquainted with this mystery doth cast away the foreskin with such indignation Iunius Pellican Piscator QUEST XXVIII At whose feete Zipporah and what she cast Vers. 25. CAst it at his feet c. 1. The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fell downe at his feete so also Cajetane whose meaning is that Zipporah fell downe at the Angels feete intreating to spare her husband but so soone as the child was circumcised Moses recovered and the Angell left him 2. Rupertus readeth after the same manner shee fell downe thinking that shee was prostrate at Moses feete intreating him to dismisse her But Moses rather sent her backe in his owne discretion unto his father with her children it had beene an unwomanly part and not commendable for the wife to desire to depart from such an husband Simler 3. But whereas the Hebrew word tagangh signifieth she caused it to touch that is cast some say she cast the circumcised foreskin at the feete of the Angell to appease him so the Chalde Paraphrast and Tharg Hierâ—solymitan but the words following in the next verse shew that she cast it at his feete whom she called bloudy husband Perer. 4. Some referre it to the child that shee cast it at his feete and Kimhi saith it was an use among the Hebrewes to call the infant circumcised the spouse or husband But to what end should Zipporah say thus to a young infant that understood her not Simler 5. Therefore she cast it at Moses feete whom in indignation she calleth bloudy husband Simler Iun. Perer. QUEST XXIX Why Zipporah calleth Moses husband of bloud Vers. 26. THou art indeed a bloudy husband unto mee 1. The Septuagint translate the bloud of my sonne stetit is stayed which translation having no ground at all or colour out of the originall but Augustine to great businesse quaest 11. in Exod. and maketh him flie unto allegories and mysteries for it seemeth to make a contrary sense unto the originall seeing she called Moses a bloudy husband because of shedding of her sonnes bloud it is like then it stayed not 2. Rabanus thinketh that shee called Moses so and accuseth him of cruelty for commanding her to circumcise her child so also Vatablus But seeing shee by this meanes redeemed her husbands life shee no doubt did not thinke much of her childs circumcision in that behalfe but thought it well done to save his life 3. Some thinke shee by bloud meaneth not only this present griefe but other troubles which she was like to endure as if shee should say if our journey began with such a hard hap what is the end like to be 4. Aben Ezra will have Zipporah thus to say unto the child whom they used to call chatan husband spouse because of the joy of circumcision whom she first calleth husband of bloud because she feared that her husband would dye but when she saw he was escaped then she correcteth her speech and calleth him husband of bloud because of the circumcision but this name of husband who seâ—th not better to agree to Moses than to her child Ex Perer. 5. Wherefore she thus saith unto Moses calling him husband of bloud both because shee was faine to redeeme him with the bloud of her child and in respect of circumcision it selfe which she held to be a bloudy law being not yet thorowly instructed in these rites sic Thostatus Iunius Ferus but shee calleth him not man of bloud which name in Scripture is given to cruell and bloudy men but husband of bloud QUEST XXX Whether those words rehearsed againe were uttered by Zipporah or by Moses the writer Vers. 26. BVt shee had said husband of bloud because of the circumcision 1. Piscator because the word is put in the plurall circumcisions thinketh that she so speaketh in respect of the circumcision of both her sonnes but seeing one of them only is here circumcised and because at this time only Zipporah was put to doe it her selfe which caused her thus to say shee so speaketh because of the circumcision of this child 2. Some thinke that these are the words of Zipporah and that shee either qualifieth her former speech turning her words which she had uttered of the bloud and death of her husband for so Aben Ezra taketh them to be spoken to the child that he was circumcised with the death and losse of her husband and after that by this circumcision she perceived her husband to bee recovered shee applied her speech to circumcision Iunius in his Analysis saving that hee holdeth these words to be uttered to Moses and not to the child expresseth the same meaning that Zipporah expoundeth and excuseth her former words that by bloud she understandeth circumcision whereby the young infant being upon the way and in an Inne might bee put in danger 3. But I rather approve Iunius judgement in his annotations that these are the words of Moses rather than of Zipporah shewing a reason of her speech for that shee repeated the same words being uttered with indignation twice it is not like especially after that the danger was over shee had small cause to expostulate with Moses for then she had shewed that shee had preferred the childes health before the life of her husband so also Zeiglerus QUEST XXXI How Zipporah knew that Moses was striken for the neglect of circumcision BUt another question will be here moved how Zipporah knew that Moses was in danger for neglect of circumcision 1. Some thinke that the Angel appeared in a visible shape and both by signes and words threatned Moses because his child was uncircumcised Cajetan But to devise words or speech to be said beside Scripture it is not safe 2. Some thinke that Moses was put
in mind by this sudden sicknesse of his fault and spake or made signes to his wife to circumcise the child Aben Ezra Simler But the suddennesse and greatnesse of the sicknesse which made Moses altogether unable to doe it himselfe may be thought also to have given him small respite either to bethinke himselfe or to give notice to his wife 3. Some thinke that shee had heard before of her husband how straightly they were injoyned to circumcise their children the eight day and that of her selfe it came into her minde that they had not done well in omitting the childs circumcision Osiander But it seemeth by her words of indignation that shee had not so reverent an opinion of the necessity of circumcision as of her selfe to enter into an action so much displeasing unto her 4. Therefore I consent with Iunius that whether the Angell appeared in visible shape or no as some thinke yet by evident signes it appeared both to Moses and Zipporah that Gods wrath came upon him for that cause the phrase here used that the Lord occurrebat ei came upon him dimisit cum and departed from him doth shew that God after some sensible manner assaulted Moses that they both knew both from whence that sudden stroke came and for what cause QUEST XXXII Who it was that departed from Moses Vers. 26. SO he departed from him 1. Not Zipporah tooke her leave of Moses and returned to her father as Lyranus for beside that the Verbe is put in the Masculine gender in the originall it is more like that Moses sent Zâ—pporah backe than that shee first sought it 2. Nor yet is the meaning that Moses left him that is his child new circumcised and sent him backe to his father in law as Paulus Burgensis It should have beene said then that Moses left her which is his wife rather than him that is the infant that could not shift for himselfe Perer. 3. And to understand it of the disease that it left him is somewhat improper But it must be referred to the Angell for he departed now from Moses that before â—an upon him met him or assaulted him sic August q. 11. in Exod. QUEST XXXIII Of the mysticall application of this story NOw for the mysticall application of this story 1. That of Gregory Nyssen is somewhat farre fetcht that Moses married to Zipporah a Midianitish woman sheweth a Christian teacher addicted to Philosophie which he must circumcise and pare off many errorâ— from before it can bee admitted in Christianity 2. So is also that application of Pererius not so fit that as Moses was chastised because one of his children was uncircumcised though the other had received circumcision so it suffiseth not the judgement only to be reformed and circumcised but the will and affection also must be purged 3. That of Ferus is more fit that Christ may be said to be our husband of bloud by whose bloud we are purged And Zipporah betokeneth the Church which by repentance doth circumcise her children to make them acceptable unto God QUEST XXXIV What manner of faith it was which the people had in beleeving Moses Vers. 31. SO the people beleeved 1. Not all the people whom the Egyptian taskmasters would not suffer to intermit their worke Simler but a convenient number of the people gathered together with the Elders Pellican 2. These having seene the signes before mentioned as the Rod turned into a Serpent Mosâ—s hand suddenly to become leprous and to be healed againe and the water turned into bloud gave credit unto Moses and Aaron and beleeved they were sent of God Osiander 3. But this seemeth to have beene but a temporarie faith for a while after they are offended with Moses and Aaron when their affliction at the first was made more heavy Simler 4. And now they see the effect of Gods promise that the people should at the first hearken unto them Chap. 3.18 Borrh. 4. Places of Doctrine 1. Doct. The use of true miracles Vers. 5. THat they may beleeve The end then and use of true miracles is to confirme faith whatsoever miracles are wrought to any other end as to perswade any false doctrine and to draw away the people from the true worship of God are false miracles wrought by the operation of Satan and are not to be regarded as Moses sheweth Deut. 13.2 Simler 2. Doct. Things by their nature noxious and hurtfull are subdued to the faithfull Vers. 4. HE put forth his hand and caught it By this that this Serpent is turned againe into a Rod and hath no power to hurt or harme Moses we see that by the power of God things by nature hurtfull yet to the beleeving and faithfull are not noxious or discommodious The Lions mouthes were stopped against Daniel the Viper that leaped upon Pauls hand forgat her kind This power and privilege floweth from Christ our head which as it is externally shewed in such miraculous workes so spiritually it is now seene in that the old Serpent the enemie of mankind hath no power to hurt any of the members of Christ. Simlerus 3. Doct. Temporary obedience doth often turne aside a temporary punishment Vers. 26. SO he departed from him c. Zipporah here not of any devotion but of necessity circumcised her sonne yet it pleased God so to accept of this forced obedience that he spared Moses so many times a temporary and externall obedience doth turne away a temporall punishment as Ahabs sackcloth put off the punishment threatned that it came not in his dayes So the Samaritanes corrupt worship of God delivered them from the Lions 2. Kings 17. Simler Piscator If God be so pleased sometime with outward service accepting the small beginnings of those that are comming unto him how much more acceptable unto him is the true spirituall worship 5. Places of controversie 1. Cont. Against popish transubstantiation Vers. 3. ANd it was turned into a Serpent This can give no warrant to the popish transubstantiation and that imagined conversion of the bread into the body of Christ for here both the Scripture testifieth that the Rod was turned into a Serpent and the sense discerned it but they can shew neither word for their devised change and sense also is against it Simler 2. Cont. Against the Arrians that Christ is a true God Vers. 16. THou shalt be to him as God The Arrians most blasphemously abuse this place making Christ no otherwise God than Moses is called God Cont. 1. Not the name Elohâ—m only is given unto Christ but Iehovah which is given to no creature 2. Not only the name of God but honour and worship are given unto him and to no creature beside Let all the Angels of God worship him Hebr. 1.6 Simler 3. Where the word Elohim is given unto men it is not properly attributed unto them but by way of comparison with others as here in respect of Aaron Moses is so called as by way of relation unto God because they
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
libertie to exercise his power like as hee ran upon the heard of swine and cast them all headlong into the sea so hee were able to force men into many dangers both of their bodies and soules Ex Perer. Beside this absolute limitation and restraint of Satan when God doth stay him from working there are two other kindes of inhibiting for neither hath Satan such free scope to exercise his rage upon the faithfull as hee hath power to worke upon the children of disobedience for they are his proper subjects and in them the God of this world blindeth their mindes 1. Cor. 4.4 and they are taken in the snares of Satan at his pleasure 2. Tim. 2.26 But over the faithfull hee hath no command to delude deceive or seduce them neither to invade them at all without speciall liceâ—ce from God as Iobs tentation sheweth And againe though the Lord for some causes best knowne to himselfe doe give him leave to trie his children yet God so qualifieth his assaults and tentations as that they effect not that which Satan intendeth but are disposed of to that end which the Lord propoundeth as Satan desired to winnow Peter as wheate and thorowly to have sifted him but Christ upheld him that his faith failed not Luk. 22.31 32. and that his tentation tended not to his subversion Concerning this threefold limitation of Satan I thinke it not amisse here to adde the sentence of Augustine For the first that Satan cannot doe what he would but his power is restrained he thus writeth Si tantum posset nocere diabolus quantum vult non aliquis justorum remaneret If the Devill might hurt as much as he would not any of the just should remaine For the second that Satans power is more free and absolute over the wicked he thus saith In fili is diffidentiae tanquam in suis mancipus operatur quemadmodum homines in pecoribus In the sonnes of unbeliefs he worketh as in his owne vessels as men upon their cattel Againe Sicut homo de pecore suo facit quod vult de alienâ— pecore ut faciat expectat sibi dari potestatem ab eo cujus est As a man doth what hee will with his owne cattell but with another mans he cannot doe any thing but expecteth first that leave be given him of the owner For the third that when the Lord permitteth Satan to assault his owne servants yet he moderateth the action that Satan worketh not his will upon him but what he intendeth for their destruction the Lord directeth to be onely for their probation Augustine also thus inferreth Vtitur Deus Angelis malis non tantùm ad puniendos malos ut in Achab sed etiam ad probandos manifestandos bonos sicut fecit in Iob God useth evill Angels not only to punish the wicked as in Achab but to prove and make knowne the good as he did in Iob. Thus then is this point determined 1. The Devill hath not now such power as before his fall as Augustine saith Sunt nobis potentiores neque tamen tam firmi nunc sunt ac si in pristino statu permansissent They are mightier than wee are but yet not so strong as if they had remained in their former estate 2. The good Angels have greater power in working upon the creatures than the evill Augustine In haec Angelis longe amplior potestas est bonis malâ— quamvis major bonis The Angels both good and bad have greater power than man over these inferiour creatures and yet the good have greater power than the evill 3. Satans power is limited he doth not what hee will 4. The Devill hath more command over the wicked than power over the righteous 5. When hee practiseth against the righteous yet his malice is restrained God turneth the tentation to that end which shall be to his glory and the good of his children From hence may bee inferred two conclusions first that righteous and faithfull men are not altogether freed from the assaults and invasions of Satan as S. Paul felt in himselfe the pricke of the flesh the messenger of Satan sent to buffet him 2. Cor. 12. And as hee may trie them with spirituall tentations so also he may if God permit torment them with corporall vexations as Iobs example sheweth and to this purpose Augustine concludeth well Contra mulâ—iformes daemonum incursus quis sua innocentia fidit c. Who can trust upon his innocencie to be defended against so many incursions of the Devill seeing that they many times vex infants then whom nothing is more innocent The other conclusion is that although Satan may set upon the members of Christ yet hee cannot hurt them he may enter into the lists with them but not overcome them the Serpent may bite the heele but Christ hath broken his head and as our blessed Saviour saith of himselfe The Prince of this world commeth and hath nought in me Ioh. 14.30 So neither by Gods grace hath he any part in us that are the members of Christ. Augustine doth notably touch this point in this manner Fortior quis est aut corpore c. One may be said to be stronger either in body as an horse is stronger than a man or in minde as the reasonable creatures than the unreasonable and in affection and disposition as the just man more than the unjust or in power and authority as the Captaine stronger than the souldier by the first of these wayes potestas datur deterioribus in meliores the worse may have power given them over the better for the proofe of their patience and so he concludeth Principes illi in re inferiore superant in potentiore superantur fideles enim mente firmiores sunt infirmiores corpore Those principalities he meaneth the spirituall powers are superiours to us in things inferiour but they are in things superiour weaker the faithfull are stronger in minde and more infirme in body QUEST XIV Whether the Devill by his owne power can raise thunder and lightning HItherto it hath beene shewed what Satan is able to doe in that immediate action of moving and transporting himselfe and other creatures from place to place it followeth to shew wâ—at power he hath in the other mediate action which is done by the meanes and instrument of the creâ—â—ures But here ariseth a question fit to bee discussed whether the Devill by his owne power can raise tempests windes thunder lightning as Pererius thinketh he can by warrant of the story of Iob where Satan brought downe lightning upon Iobs sheepe and raised winde whereby the house was overwhelmed upon Iobs children Perer. in 4. disput in cap. 7. Num. 34. But herein I must needs dissent from Pererius though I finde that Augustine inclineth to the same opinion for thus he writeth In libro fidelissimo legimus diabolum potuisse ignem de coelo demittere We reade in a most faithfull booke that the
Devill could bring downe fire from heaven But how is it then called the fire of God if it were of Satans sending therefore the text it selfe is against that opinion some take it to bee called a fire of God that is a great and most vehement lightning as things of excellencie are so called as the wrestlings of God Gen. 30.8 and the mountaines of God Psal 36.7 Iunius But this sense in that place seemeth to be improper for as here the lightning is called the fire of God so Psal. 29. thunder is called the voice of God I thinke that it will not be said that here also it is so called because the thunder giveth a mighty voice for this is there beside expressed The voice of the Lord is mighty but there the reason is shewed why it is called the voice of the Lord because the God of glorie maketh it to thunder vers 3. Againe every where the Scripture maketh God the author of thunder and lightning and windes as Psal. 107.25 Hee commandeth and raiseth the stormie winde and Psal. 147.15 Hee sendeth forth his commandement upon the earth and his word runneth very swiftly he giveth snow like wooll Psal. 148.7 8. Praise the Lord c. fire and haile snow and stormy winde which execute his word they execute Gods word and commandement onely but if they might bee raised by the power of Satan then should they execute his word Further the Lord saith Iob. 38.25 Who hath divided the spoutes for the raine as the way for the lightning of the thunders and vers 28. the Lord is said to bee the father of raine and so consequently of the other meteors If the Devill can cause raine thunder lightning then he might be said to bee the father of it Hence it is that the people of God have used to pray unto him as the only author and giver of raine and weather as Samuel saith Is it not wheate harvest I will call unto the Lord and he shall send thunder and raine 1. Sam. 12.17 So Ambrose saith Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam c. When raine was desired of all one said the new Moone will bring raine although we were very greedy of raine yet I would not such assertions to bee true yea and I was much delighted that no raine was powred donec precibus ecclesiae datus manifestaret non de initiis lunae sperandum esse sed providentia misericordia creatoris untill it being at the prayers of the Church did manifestly shew that raine is not to be hoped for by the renewing of the Moone but by the providence and mercy of the Creator Some thinke that the fire which came upon Iobs flocke did not come downe from heaven but was otherwise kindled by Satan but that the Devill made as though it came from Heaven the more to terrific Iob when hee should see that even the heavens and God himselfe were set against him Of this opinion seemeth to bee the author of the Commentary upon Iob under Origens name Non de coelo cecidit ignis ille sed ita finxit nequissimus c. Non à Deo missus est sed tua iniquita â— miserrime omnium diabole succensus est That fire came not downe from heaven but so the wicked one fained it was not sent of God but kindled by thy wicked meanes O thou Devill of all most miserable And afterward hee sheweth that Satan cannot bring fire from heaven Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere cur non potuisti revocare illum ignem quem advocavit Helias Say then couldest thou O wretched one bring fire upon Iobs sheepe and why couldest thou not then keepe backe the fire which Helias called for upon the fifties for they were thy ministers and servants This authors judgement in this latter point wee willingly imbrace but his first conceit seemeth not to bee agreeable to the text which saith it was the fire of God then not kindled by Satan Neither yet is it to be thought that Satan had no hand in it but that it was wholly Gods worke for so God should be Satans Minister in serving his turne and not Satan his Wherefore my opinion is this that this tempest of fire and winde were in respect of the naturall generation of them of the working and sending of the Creator But Satan was Minister dejecti ignis the minister of the fire cast downe as Osiander saith not the author but the minister yet not Gods minister in the originall worke which proceeded of naturall causes but in the execution God caused the fire but Satan brought it upon Iobs flocke God raised the winde but Satan drave it upon the foure corners of the house for this we doubt not of but that thunder and lightning and winde being once raised that Satan hath power by Gods permission to carry and transport it from place to place if the winde blow one way he can turne it to another but of himselfe by his spirituall power I deny that he can raise windes and tempests where none are upon the reasons before alleaged And therefore we may hold that to bee a fable which Philostratus reporteth how Apollonius saw two tunnes among the Indians which being opened did send out the windes and being shut they were restrained So I conclude this place with that decree of the Councell Bracaâ—ens 1. c. 8. Si quis credit quòd diabolus tonitrua fulgura tempestates siccitates sua authoritate facit sicut Priscillianus docet anathema sit If any man beleeve that the Devill by his owne authority can make thunder lightning tempests drought as Priscillanus holdeth let him be accursed QUEST XV. Of the power of spirits in naturall workes NOw concerning the other actions of spirits which is called mediate they by applying tempering and qualifying naturall causes may bring forth strange effects for the vertues and properties of herbes plants precious stones mettals mâ—nerals are exactly knowne unto them and but in part unto us 1. As we see man by art by composing things together can effect rare and strange workes as is evident in the graffing and incision of trees in distilling of waters compounding of medicines so much more can spirits by aportioning and applying divers naturall causes together produce strange things 2. Againe many times the excellencie of the artificer or workeman addeth to the perfection of the worke beyond the vertue of the instrumenâ—â— as an axe serveth but to cut but the cunning workeman can therewith doe more than cut as frame a bed or table and such like so these spirituall powers by their great skill can by naturall instruments and meanes bring forth more excellent and strange works than their naturall force serveth unto because they are the instruments of Angels and spirits Sic Thom. Aqui. cont Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable workes in
nature as the naturall burning of certaine mountaines as of Aetna in Cicilia Vesuvius in Campania It is found by experience that certaine things putrifie not as the flesh of a Peacoke as Augustine saith and coales upon the which for the same cause Chersiphron founded the temple of Diana lime boyleth with water and is quenched with oile the adamant is so hard that it cannot bee broken upon a smithes anvill the Agrigentine salt melteth in the fire and sparkleth in the water there is said to bee a fountaine among the Garamants that boileth in the night and freezeth in the day the stone Asbestus burneth continually being once set on fire and is never extinct the wood of a certaine figge tree in Egypt sinketh in the water in the Isle Tilo the trees cast no leaves in the Temple of Venus there was a lampe that no tempest could put out and Lodovicus Vives there reporteth that a certaine lampe was found in a grave that had burned above 1050. yeeres At Alexandria in the Temple of Serapis a certaine image of iron did hang in the top by reason of a certaine loadstone which was inclosed in the roofe These and other such like strange things in nature Augustine remembreth Some wee have knowledge of but many secrets of nature are hid from us but knowne unto the spirits who by this meanes doe worke wonders only producing extraordinarie effects of nature 4. Augustine further in another place sheweth the reason thereof in this manner Sunt occulta quaedam semina arborum plantarum c. in elementis c. There are certaine hid seeds of trees plants in the elements for as there are visible seeds so there are hid seeds which give unto the other their vertue like as then the husbandman doth not create corne but bringeth it out by his labour so the evill Angels doe not create things but only doe draw forth those seeds which are unknowne to us but well knowne to them As Iacob did not create that variety of colour in the sheep but by applying of particoloured rods brought it forth sicut ergo matres gravidae sunt foetibus itâ— mundus gravidus est causis seminibus nascentium Then as mothers that are great with child so the world is full of such seeds and causes of the beginning of things which causes they better knowing then we doe worke wonders yea wee see that men by the pounding of certaine herbes and by such like meanes can cause wormes and other like small creatures to come forth To this purpose Augustine QUEST XVI What workes in naturall things are forbidden unto spirits to doe IT followeth now to shew as wee have seene what things are possible to bee done by spirits so what things are out of their reach and beyond their power 1. Touching the immediate action of spirits which is by locall motion the Devill cannot destroy the world or any principall part thereof nor subvert the order and course of nature he cannot change the course of the heavens or put the starres out of their place neither although he may work some alteration in some part of the earth the whole he cannot remove these and such great workes he cannot doe Perer. ex Aquinat the reason is this because this were to crosse the Creator who by his providence as by his power hee created the world and all that is therein so he preserveth the same in that order which he hath appointed as the Psalmist saith The earth is the Lords and all that therein is hee hath founded it upon the sea and established it upon the flouds Psalm 24.1 2. Secondly concerning the other mediate action of spirits by the instrument and mediation of the creatures these things are denied unto spirits 1. They cannot create any thing of nothing for that argueth an infinite power and is peculiar unto God 2. The Devill being himselfe spirituall and without a bodily substance cannot immediatly change or transforme any materiall or corporall substance without some other naturall cause comming betweene 3. Neither can these spirits change any naturall thing into an other naturall thing immediatly without that subordination of nature and preparation and disposition of the matter which is observed in the generation of things therefore hee cannot bring forth a beast without seed nor a perfect beast all at once because naturally both the generation of such things is by seed and they receive their increase and growth not all at once but by degrees and in time therefore when by the operation of Satan lions and beares and such like creatures have beene made to appeare either they were but phantasies and no such things indeed or were transported from some other place and by this reason he cannot restore dead bodies to life because the body being void of naturall heat and spirits is not fit to entertaine the soule 4. Neither can Satan hinder the operation of naturall things if nothing be wanting which is necessâ—ry for their working And generally whatsoever alteration may be made by naturall causes as wormes and frogs and such like may come of pâ—â—refaction these things may be atchieved and compassed by spirits but such changes and transmutations as cannot be done by naturall meanes as to turne a man into a beast are not within the limits of Devils power But when such things seeme to be done they are in shew rather than truth which may be done two wayes either by so binding and blinding the inward phantasie and sense as that may seeme to be which is not or by fashioning some such shape and forme outwardly and objecting it to the sense Perer. Ex Aquinat QUEST XVII Whether Satan can raise the spirits and soules of the dead AMong other things which exceed the power of spirits it is affirmed before that they cannot raise the soules of men departed as Necromancers doe take upon them to talke with the dead 1. Let us see the vaine opinion of the heathen of this devilish Necromancy Porphyrius writeth that the soules of wicked men are turned into Devils and doe appeare in divers shapes and the soules of them that want buriall doe wander about their bodies and sometimes are compelled to resume their bodies Likewise Hosthanes did professe and promise to raise what dead soever and to bring them to talke with the living as Plinie writeth lib. 30. cap. 2. who in the same place reporteth a farre more strange or rather fabulous thing that Appion the Grammarian should tell of a certaine herb called Cynocephalia and of the Egyptians Osirites which hath power to raise the dead and that thereby he called Homers ghost to inquire of him touching his countrie and parents There were among the Gentiles certaine places famous for Necromancie where they received oracles from the dead as they were made to beleeve such was the Cymmerian oracle at the lake Avernam in Campania such was Ericthone the Thessalian that raised up the dead to declare to Sextus
might bring forth serpents of a sudden Contra. The excellency of the agent doth adde to the manner of the worke as to doe it sooner or better it addeth noâ— to the matter Angels working by naturall meanes doe it more admirably than nature can worke it of it selfe but beyond the strength of nature or against the course of nature they can doe nothing 3. Pererius misliking both these answers of Cajetane yet consenting to his opinion for the truth of this miracle addeth a third that Satan fetched those serpents and suddenly transported them into this place and suborned them in stead of the rods Cont. But the text saith the rods were turned into serpents the serpents then were not brought from any other place but there changed or seemed so to be Againe as here they turne their rods into serpents so afterward did they change water into bloud but that was not by transportation for from whence could Satan convey such abundance of true lively bloud which is not ingendred but in the body neither have they power to alter substances it was therefore done by collusion and so was this 3. Wherefore the founder opinion is that those serpents which the Egyptian Sorcerers brought forth were only such in shew not indeed or in truth so Iosephus writeth that the Magicians serpents In speciem ac similitudinem verorum serpentium reptasse did creepe in shew and likenesse of true serpents lib. 2. antiquit cap. 15. And Iustinus Martyr Those things which the Magicians did by the helpe of the Devill spectantium oculis praestigias offundebant did dazle and deceive and as it were cast â— mist before the eyes of the beholders quaest Orthodox 16. Tertullian Mosis veritas mendacium Magorum devoravit Moses trueth devoured their lie lib. de anima Gregor Nyssenus saith they were visus deceptione serpentes serpentes onely in the mistaking of the fight Ambrose calleth it commentitiam emulationem a fained emulation in cap. 3.2 Epist. ad Timoth. Hierome saith imitabantur signa quae faciebat Moses sed non erant in veritate They did imitate the signes which Moses did but they were not in truth lib. 2. advers Iovin The reasons of this opinion before alleaged are these 1. because solius divinae potestatis est It belongeth onely to the power of God to convert a dead substance into a living creature Rupert 2. Moses true serpents devoureth the other which Iosephus and Ferus urge as an argument that they were imaginary 3. Other signes which they did were only imaginary as the turning of water into bloud as is before shewed and so this also QUEST XXII By what meanes Satan deluded Pharaoh with a shew of serpents THis being then thus resolved upon that those were but serpents in shew and to the outward sense this counterfeit signe might be wrought two wayes by the operation of Satan 1. Either by the confounding the inward sense and phantasie of the beholders that they imagined to see that which was not as sicke men of phrensie doe conceive they see strange sights and there is no question but that the Devill can effect whatsoever by diseases or other naturall meanes may be wrought 2. Or else which is more like Satan did forme such a shape and shew of spirits as before is shewed that the Devill hath such power by illusions apparations and phantasies to deceive as the Apostles seeing Christ walking upon the seas supposed it had beene a spirit Phantasma that is a phantasticall apparition Mark 6.49 Ex Perer which sheweth that such illusions were usuall QUEST XXIII Why the Lord suffered the Sorcerers of Egypt to shew such contrary signes NOw the Lord suffered the Magitians thus by their lying signes to contend with Moses for divers weighty causes 1. That by this meanes Moses the faithfull servant of God and true Prophet might be the better knowne as darkenesse maketh the light more glorious and sicknesse health Chrysostome So Saint Paul saith There must bee Heresies that they which are approved among you might bee knowne 1. Cor. 11.29 2. That Moses might be freed from the imputation of being a Sorcerer which thing some have not beene affraid to object and a difference might appeare betweene his working by the power and in the name of God and of the Sorcerers working by the power of Satan Rupert 3. That thereby it might be made manifest how the truth hath alwayes gainesayers and is never without contradictions and oppositions as Lucifer opposed himselfe to God in heaven Cain to Abel in earth Ismael was against Isaack the true Prophets were molested by the false Thus Saint Paul collecteth that as Iannes and Iambres withstood Moses so these also resist the truth 2. Tim. 3.8 Perer. 4. Hereby also it is manifest how according to the common saying the Devill is Gods ape that he taketh upon him to imitate and counterfeit Gods workes that therefore wee should examine such workes and signes whether they be of God that wee be not deceived and as the Apostle saith cry every spirit 1. Ioh. 4.1 5. Another reason is that seeing the Devill by his ministers can doe such strange things that the servants of God bee not offended when thy see wonders and signes to be done in the false Church by Heretikes or Idolaters the instruments of Satan 6. This was permitted for the triall of the faith and constancie of Moses and Aaron and the rest of the Hebrewes whether because of the contrary signes they would doubt of the truth of Gods promises Perer. 7. And for the further hardning of Pharaohs heart as hee had deserved by his former sinnes that God might take occasion thereby to worke all his wonders in Egypt Simler Ferus Borrh. QUEST XXIV Whether Pharaoh being deceived by the Magicians false signes be thereby excusable BUt seeing these Magicians by their Satanicall craft doe so strongly deceive whether is Pharaoh to be excused that he doth not acknowledge Moses to be the Minister and Prophet of God To this the answer is that this notwithstanding Pharaoh is not to be held excusable because there are evident signes to have discerned betweene the working of the one and of the other so that Pharaoh could not plead ignorance To omit the differences before noted Quest. 20. how that true miracles differ from false in the power of working in the quality of persons that worke the worke it selfe the manner and the end which differences are not so easie to be discerned of all there were besides most notorious workes that discovered the hypocrisie and weaknesse of those Sorcerers 1. Moses serpent devoured theirs which required a greater power 2. They could counterfeit the like plagues but they could not remove the true plagues as Moses did 3. They faile in their working they could not bring forth lice nor counterfeit any of the plagues following 4. The plagues doe fall upon the Sorcerers themselves chap. 9.11 5. Lastly they themselves doe give way and confesse it was the finger of God
for if God could punish them by so small a creature they might thinke that if God armed the greater creatures against them they should not endure it Simler QUEST XIV Why the Lord by the stretching out of Aarons rod brought forth lice Vers. 17. AAron stretched out his hand with his rod. It was not Aarons rod or hand that of it selfe could doe any such thing God needed not any of these meanes but thus it pleased him that this plague should bee wrought 1. To shew his great power that is able to doe great things by weake and small meanes 2. And that not only he hath power in himselfe to doe whatsoever it pleaseth him but that hee can give power unto his creatures to execute his vengeance so the Lord is able by himselfe and by others to bring forth his judgements 3. This hee did also to shew how much hee setteth by his elect to whom hee giveth such great power and to countenance the ministry and calling of these his servants Ferus QUEST XV. Why the Sorcerers could not bring forth lice Vers. 17. NOw the Enchanters assayed likewise with their enchantments to bring forth lice c. 1. The Sorcerers could not bring forth lice not as the Hebrewes imagine as Lyranus and Thostatus report of them because they cannot bring forth any creature lesse than a barly corne for if they could produce to the sight greater creatures they might more easily have compassed the lesse whose generation is not so perfect but commeth out of corruption Indeed in artificiall workes it is harder to worke upon a small substance and therefore Pliniâ— commendeth the curious devices of certaine workemen for their smalnesse as Cicero telleth of the Iliades of Homer written so small that they might bee put into a small nutshell Callicrates made antes of Ivory so little that the partes thereof could not be perceived Mirâ—ecides made a ship that a Bee might cover it with her wings But in naturall workes the reason is contrary the lesse workes are more easily perfected for the force of nature worketh from within but the artifices applieth his instruments without and cannot therefore worke upon every small substance 2. Rupertus hath this conceit that the Sorcerers did indeed bring forth lice as they did frogs before but because they did not sting and bite as the true lice which Aaron caused their fraude was discovered but this is contrarie to the text which saith they endevoured or wrought to bring forth lice but could not 3. Cajetanus thinketh that the Sorcerers did erre in their worke and did not applie their enchantments aright and so failed But it proceeded not from any vertue of their enchantments that they did counterfeit the three signes before but of the will and power of Satan who is not tied to these enchantments which are but a signe and ceremonie of their covenant and league with the devill therefore though they had failed in some circumstance the devill would not have forsaken them seeing they wrought under him and for him if it had been in their power 4. Augustine maketh this the reason why the Magicians were confounded in this third plague but it was the fourth signe counting the turning of the rods into serpents for the first to signifie that the heathen Philosophers some of them had knowledge of the Father and Sonne but erred concerning the holy Ghost But beside that some of the philosophers did see as in a cloud the mysterie of the Trinitie as both Cyrillus Eusebius Theodoret witnesse Plato in his writings maketh mention of God the Father the Word and the Minde this is rather a mysticall than historicall reason And if to seeke the cause thereof we neede flie unto mysteries it rather signifieth thus much that many of the philosophers did know divers things concerning God and his creatures but they were ignorant altogether of the Trinitie Perer. 5. The sorcerers then were hindred by the power of God who suffered them hitherto to deceive by their Satanicall illusions but now by a superiour commaunding power he controlleth the power of darkenes Simler Pererius Pellican Cajetan Ferus And Satan is hindred in his working two waâ—es either altogether that he cannot do what he would as in this place or when he is permitted to doe any thing yet the Lord so disposeth as that he cannot atchieve that end which he intendeth as appeareth in the temptation of Iob Borrh. And the Lord confoundeth them in this small and base creature for their greater confusion when their mysticall working by the operation of Satan is there restrained where they thought most easily to have prevailed Ferus QUEST XVI What the sorcerers understand by the finger of God Vers. 19. THis is the finger of God 1. Some by finger understand the plague it selfe as the Chalde Paraphrast as though in effect the sorcerers should confesse thus much that this plague was of God and they could not resist it so Iob saith the hand of God hath touched me cap 19.21 2. Augustine by the finger of God understandeth the spirit of God whereras Saint Luke saith that Christ cast out devils by the finger of God cap. 11. Saint Matthew saith by the spirit of God and fitly is the spirit compared to the fingers that as the fingers proceed from the hand and arme the arme from the bodie so the spirit proceedeth from the Father and the Sonne and as there are ten fingers upon both the hands so there are divers gifts of the spirit and here are tenne plagues answering to the number of the fingers So also Ierom saith that the arme and strength of God is the Sonne and the Spirit is the fingers and with this finger did the Lord write the tenne Commandements in the Tables of stone But this collection seemeth to be somewhat curious neither is it like that the Sorcerers had any such knowledge of the mysterie of the Trinitie 3. Therefore Rupertus thinketh that the sorcerers did onely meane by this phrase the power of God but that unwittingly also by a divine instinct they doe give an evident testimony of the holy spirit the third person of the Trinitie as Caiphas did ignorantly prophesie of Christ. But it seemeth that these sorcerers being professed servants of Satan and possessed with his spirit were not fit vessels to receive any such divine instinct 4. Pererius thinketh that by the finger of God they understand a great invincible power as the Scripture saith the Cedars of God a man of God for the tall cedars and for an excellent man But in this sense they could not denie but that the other works were also excellent more admirable than this 5. Liranus will have them by the finger of God to understand the power of some superiour devill that staied the working of the inferiors But this is an insolent speech by the name of God to understand the devill and by this meanes Satan should strive against Satan and
to goe still to Pharaoh because hitherto he hath prevailed nothing and though the servants of Pharaoh before time were obstinate as their master was yet now they should be humbled as it followeth vers 7. Iun. 2. Though Moses is told before that Pharaoh shall not heare yet he is sent againe to make him inexcusable as in the Gospell Christ sendeth the leper to the Priest to be a testimonie against them Ferus 3. The hardnesse of Pharaohs heart is not the effect of the signes and wonders but the occasion of them for if Pharaoh had yeelded at the first then the Lord should not have needed to have contended with him by multiplying of his signes Simler This hardnesse of Pharaohs heart proceeded from his owne corruption and the Lord as a just Judge further punisheth him with his owne sinne but disposeth of it to his glory so then God in respect of the immediate act of hardning Pharaohs heart is said to harden it not positively by making his heart hard but negatively in not mollifying it but leaving of him to himselfe but as the hardnesse of heart is a punishment of Pharaoh and as it is referred and disposed of to Gods glorie the Lord also worketh positively and actively 4. So then this is the order of the causes here propounded the end of the hardning of Pharaohs heart is that God may shew his signes the end thereof that Gods works may be knowne in Israel and declared to their children and the chiefe end of all is That ye may know that I am the Lord Iunius QUEST II. How Moses is said to be a snare to the Egyptians Vers. 7. HOw long shall he be a snare unto us 1. The Septuagint put the article in the neuter Gender How long shall this thing be an offence but it is better understood of Moses he was as a snare and trappe unto them in respect of these grievous plagues and afflictions which he was the minister of Simler And therefore they are afraid of him as the bird is of the snare Iun. 2. They use three reasons to perswade Pharaoh first in respect of themselves they all smarted for one mans obstinacie in respect of Moses and the Israelites their request was reasonable they did but aske leave to goe to serve their God thirdly in regard of the whole land of Egypt which was almost destroyed Ferus 3. Though Pharaohs servants seeme for the time to be touched yet they were farre off true repentance and conversion unto God and they doe not leave for all this their superstition and Idolatry Simler and afterward their hearts were hardned againe when they with Pharaoh pursued after Israel to the red sea QUEST III. Of Pharaohs wish Let the Lord be so with you c. Vers. 10. SO let the Lord be with you as I let you goe 1. Some doe interpret these words as plainly spoken that Pharaoh wisheth indeed that God were no more mercifull unto them then they should finde him Genevens But this though it bewraieth an uncharitable minde in Pharaoh yet it sheweth that he had a reverend opinion of the divine assistance which he wisheth to be as farre from them as his affection was But Pharaoh had no such opinion of the God of Israel 2. Therefore it seemeth that these words are uttered with a kind of derision as if hee should say you boast much that you serve a mightie and great God well let him deliver you for I will not and so in effect he saith as he did at the first I know not the Lord chap. 5. Ferus 3. And yet unwittingly Pharaoh wisheth unto them the assistance of God indeed for he afterwards himselfe did let Israel goe and he wisheth God even so to be with them as he would let them goe which indeed came so to passe God was with them and so overruled Pharaohs heart that he was content to dismisse them Iun. Of the eight plague QUEST IV. Of the nature of Locusts and whether this plague were extraordinary Vers. 13. IN the morning the East wind brought the Locusts 1. Plinie writeth strange things of these Locusts as how the female dieth of a certaine worme that choketh her breeding betweene the jawes as soone as she hath brought forth her young that in India there are of them three foot long they are taken up with the wind and flie over the seas and fetch a great compasse to seeke food they are in such multitudes that they shadow the sunne where they light they feare the grasse by touching it and devoure up all yea they doe eat through the roofe of the houses They often flie over out of Africa into Italie In the region Cyreno there is a law thrice in the yeere to fight against them First in destroying their egges then the young and after when they are growne In the Isle Lemmis every one is appointed a certaine measure of Locusts which they shall kill and bring to the magistrate and they doe nourish birds of purpose to take their flight against them and so to destroy them In Necare and Syria they embattell themselves against them Thus much Plini lib. 11. cap. 29. Ex Perer. 2. But although these kinds of Locusts in those parts of the South and East countries are usuall yet this plague was extraordinarie both in respect of the divers kinds as Caterpillers Grashoppers Psalm 78.46 and their multitudes they covered the face of the earth vers 5. and as the Chalde Paraphrast expoundeth they shadowed the beames and light of the sunne beside otherwise then Locusts use to doe they did not onely consume and eat up the fields but filled also their houses Further these Locusts come at the time appointed To morrow I will bring Locusts upon thy coastes vers 4. In so short a time for such a multitude of Locusts to be gathered it was admirable Simler And lastly for them at that time of the yeere to come in the spring which is the breeding time whereas they usually doe strike over into other countries in harvest when the fruits of the earth begin to be ripe to seeke for food as Plinie writeth of them Propter famem exterâ—a pabula petere sciunt The inhabitants know that they seeke forren food for hunger immensos tract us permeant dira messibus contegunt nube they goe over divers countries and cover them as with a cloud hurtfull to the harvest Plin. ibid. QUEST V. Of the greatnesse of this plague of Locusts NOw the greatnesse of this judgement appeareth diversly 1. These Locusts came upon Egypt aâ— the Lords royall host and so are they called Ioel. 2.25 the Lords great host not in comparison of the superiour spirituall powers but in respect of weake men against whom the Lord can arme the least of his creatures Rupert and Pharaoh could better have resisted an hundred thousand men than these Locusts Ferus 2. The Locusts consumed all the herbes fruits of trees and every greene thing whatsoever the haile had left
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
not the names of the mansion places where they stayed but such as they passed by Tostat. ibid. 5. They are said to have journeyed at the mouth of God because they followed the direction of the cloud for when the cloud was taken up they journeyed and where it abode they pitched this was the commandement of God here spoken of as it is interpreted Numb 9.18 Tostat. Simler QUEST II. Of penury and want of water which the Israelites here endured Vers. 1. WHere was no water for the people to drinke c. 1. The Rabbines here are deceived which thinke that the thirst of the people here was not naturall and necessary for Manna was both meate and being full of moisture served for drinke say they but of wantonnesse rather The words of the text shew the contrarie that there was no water for the people to drinke and therefore it was a violent and necessary not a wanton and voluntary thirst Simler Calvin 2. Their conceit also hath no ground that thinke some of the people had water which they brought along with them from Elim and therefore they are said to tempt God to shew his power when there was no such necessitie Tostat. quast 2. For all the people murmured as though they were ready to die for thirst vers 3. 3. The truth is therefore that they were driven to great extremitie for want of water for drought and thirst is a great triall and a miserable calamity as is evident by divers examples in sacred and forren stories As Hagar with her sonne were ready to perish for want of water Gen. 21. And the three Kings that were to fight against Moab were like all to bee undone for want of water if the Lord by his Prophet had not relieved their want The men of Berhulia when the Citie was besieged fell downe and died for thirst The Samaritanes being assaulted by the Romanes died of thirst Thales Milesius as Laertius writeth perished through heate and thirst Ioannes Leo hath a memorable storie of certaine Merchants that perished by thirst in the desert of Azoad in Africa where are to be seene two Sepulchers the one of a Merchant the other of a Carrier of wares who sold unto the other a cup of water for a thousand crownes and yet the water not being able to suffice both they twaine died there Lysimachus yeelded himselfe and his whole host for want of water and having drunke being now become a captive he uttered these words O Dii inquit quam brevis voluptatis gratia ex rege me feci servum O God for how small a pleasure of a King have I made my selfe a captive Pelarg. QUEST III. Why it pleased God to prove his people with thirst NOw it pleased God as before hee tried his people with hunger so now with thirst for these causes 1. Because the people were very oblivious and forgetfull of Gods benefits God by afflictions would put them in mind of their dutie that they which in prosperitie did forget him by want and penurie might be driven to seeke him as it is in the Psalme When he slew them they sought him and returned 2. Another cause was in respect of themselves because they were a proud and haughtie people and thought well of themselves as the rebellious say unto Moses All the Congregation is holy Numb 16.3 therefore the Lord by this meanes would humble them and make them know themselves 3. The Lord being purposed to make the Israelites a peculiar people to himselfe and purposing to give unto them his lawes by this meanes would prove and trie them whether they would keepe his commandements Deut. 8.2 Even as a father nurtureth and schooleth his child whom he purposeth to make his heire so the Lord saith As a man nurtureth his sonne so the Lord thy God nurtureth thee Tostat. 4. The Lord also brought them into this strait that the faithfull thereby should be discerned from the rest for affliction and temptation is as a sieve to trie the chaffe from the wheat Ferus QUEST IV. How the people are said to tempt God Vers. 2. WHerefore doe yee tempt the Lord 1. Some will have them to tempt God because there were among the people that had water and yet would have God to helpe them when there was no need for then to expect or require the divine helpe when there is no urgent necessitie is to tempt God Tostat. But it is shewed before that this want of water was generall and all the people were in great extremity 2. They are therefore said to tempt God either because they doubted of his power and therefore would trie whether he could give them water for the word nasah signifieth properly to make triall as David is said not to have tried or proved before to goe with armour 1 Sam. 17.39 Oleaster Or they tempted God doubting of the truth of his promises as vers 7. Is God among us or no Pelarg. And so they tempted God by their incredulity Iun. Further they doe prescribe and limite God that unlesse he shew them some signe of his presence and power they will not beleeve that it was his will to bring them out of Egypt unto that place Marbach They doe tempt him also by their impatiencie they urge Moses presently to give them helpe or else they will stone him whereas they should patiently have waited upon God Simler And further though they are not herein said to tempt God expecting his helpe where all humane meanes counsell was denied yet herein they tempted him because they thought God was bound unto them to succour them at their need Lyran. Whereas the heathen by the light of nature could see and say Diis parentibus non possumus reddere aequalia Wee cannot recompense the Gods and our parents God is no way indebted unto man Tostat. quast 2. QUEST V. Of Moses feare lest he should be stoned Vers. 4. YEt a little while and they will stone me 1. Iosephus here somewhat altereth and transposeth the storie for this taking up of stones to cast at Moses hee placeth before the giving of Man when they murmured for food in the desert of Sin But this their violent and audacious enterprise fell out in Rephidim 2. This was not a carnall worldly or distrustfull feare in Moses but a naturall feare which a right perfect man is subject unto for so our Saviour saith My soule is heavie unto death Tostat. 3. Yet this feare of Moses was not so much in respect of his present danger as in regard of the people lest they if he should have beene slaine after his death might have fallen to Idolatrie Lyran. 4. Or he might feare lest if they should have killed him the Lord would have punished them and revenged his death as Ieremie saith in the like case As for me behold I am in your hand doe with me as you thinke good But know for a certaine if ye put me to death you shall surely bring
present historie of Exodus and other his historicall commentaries which are likewise mentioned chap. 34.17 Deut. 31.9.22 Iun. Calvin Simler This same charge is likewise registred by Moses Deut. 25.17 Galas 6. This the Lord would have committed to writing for these causes 1. That a thankfull memorie should still be retained in time to come of this great deliverance 2. That the people of God should know the sentence denounced against Amalek which should be executed in due time Simler 3. And that Saul who was to performe this service should with better courage and boldnesse set upon that enterprise Ferus QUEST XX. Why Moses is commanded to rehearse it to Ioshua Vers. 14. REhearse it or as the Hebrew is put in the cares of Ioshua 1. Moses is bidden to intimate this to Ioshua because he was to be his successor Iun. 2. Some thinke that this was the thing which he should rehearse to Ioshua how Moses by his prayer and the lifting up of his hands obtained the victorie which Ioshua was not present to see Pellican But it followeth in the next words what it was namely the sentence of God for the utter extirpation of Amalek 3. That both it might be an incouragement to Ioshua against the rest of Gods enemies seeing that they which made the first attempt are thus judged of God Simler As also to be a caveat unto Ioshua and the Israelites that they should make no league or peace with this nation which before the Lord stood accursed Tostat. 4. In like manner God will have it written in every faithfull mans heart that he hath ordained the Devill and his Angels and all our spirituall enemies that wee should be at perpetuall defiance with them Ferus Rupert 5. Neither was this charge given to Ioshua that they should beare still in mind this injurie which was offered them by the Amalekites but that they should thinke of the judgements of God against them it is one thing to remember private wrongs another to beare in mind the judgements of God given in charge QUEST XXI Whether Amalek were wholly destroyed by Saul Vers. 14. I Will utterly put out the remembrance of Amalek c. Tostatus here affirmeth thus Nomen Amalechitarum totaliter periit tempore Saulis That the name of the Amalekites did wholly perish in the time of Saul quast 7. in Exod. But this appeareth to bee otherwise for after that time when Saul was sent against Amalek 1 Sam. 15. and after that Tostatus saith Non fuit populus Amalechitarum c. There was 〈◊〉 more people of the Amalekites wee find that the Amalekites burnt Zildag Davids Citie 1 Sam. 30.2 Some therefore thinke that the meaning is that the Lord would overthrow and destroy statum dominium the state Kingdome and dominion of that nation Pellican But the words are more generall hee would put out the remembrance or memorie of Amalek 3. The truth then is this that God gave indeed a charge unto Saul utterly to destroy Amalek and if Saul had done his faithfull endevour at that time there had not beene any left But Saul being negligent to execute the Lords commandement onely the destroying those Amalekites that were nearest and made resistance letting them alone which were farther off Iun. 1 Sam. 15. Martyr 1 Sam. 27.8 David afterward perfected what Saul had omitted did smite Amalek 1 Sam. 27.8 afterward he put to the sword the whole host of the Amalekites letting none to escape saving 400. which rode away upon camels 1 Sam. 30.17 And after this we find no great exploit done by that nation but by little and little they were rooted out according to the sentence of God here decreed against them QUEST XXII Of the building of the Altar and the name thereof Vers. 15. ANd Moses built an Altar and called it Iehovah nissi 1. Moses by the example of the godly Patriarkes built an Altar whereon to offer sacrifice unto God and to shew his thankfulnesse for this great victorie Simler 2. There was yet no setled Priesthood ordained but the right of sacrificing belonged unto the first borne as mention is made afterward of certaine young men of the children of Israel which were sent to offer sacrifice chap. 24.8 Now Moses though he were not the first borne Aaron being elder than he yet he was extraordinarily consecrated of God both Prince and Priest to offer sacrifice who consecrated Aaron afterward for the Priesthood Tostat. 3. The name given unto this Altar signifieth Iehovah is my banner which name some thinke was not given to the Altar but is referred to the sacrifices there offered Calvin And so the Chalde interpreteth that hee worshipped God upon that Altar Tostatus saith that the name of God is incommunicable and cannot be given unto the creatures but complexè with some other addition as Gen. 22. Abraham calleth the mountaine The Lord will be seene but this observation is not alwayes true for Iakob called the Altar which he set up in Sechem The mightie God of Israel without any other addition where notwithstanding the word Altar must be supplied The Altar of the mightie God of Israel Iun. As we use commonly to say We will goe to S. Andrewes meaning the Church so called Oleaster So the word Altar is to be supplied here The Altar of Iehovah my banner Simler QUEST XXIII Of the meaning of these words The hand is upon the throne of Iah Vers. 16. THe hand is on the throne of Iah 1. Here the Latine translator readeth very corruptly manus solius Domini the hand is of the Lord onely for manus super solium Domini the hand is on the throne of God and the Interlineary glosse giveth this note upon it Omnia opera nostra operatur in nobis He worketh all our works in us which is a true note but upon a wrong text 2. Iunius in his last edition doth understand it of Amalek reading thus Because the hand of Amalek was against the throne of Iah that is against his people But here Amalek is thrust into the text and Iunius himselfe hath reversed that interpretation in his Analysis inclining to their opinion that take this to be the forme of an oath which the Lord taketh for the assurance of this sentence against Amalek 3. Some by the throne of God understand the heavens and make this the meaning that as the covenant with the heavens is sure so this decree against Amalek Ex Simler 4. Others by the hand upon the throne understand the power and majesty of God which with an outstretched hand shall bee revenged of Amalek Iunius in his first edition Tostat. Lyran. Galas 5. Some by throne interprete the Church of God which is as Gods seate and resting place which hee will defend against all the adversaries thereof Ex Calvin 6. But the fittest interpretation of all is this that God as by the lifting up his hand to heaven and laying it upon his throne doth sweare that he will have continuall
to serve and worship God and to bring up their children in his feare and in their matrimonie which is a sweet and amiable fellowship is set forth that mysticall conjunction which is betweene Christ and his Church Ephes. 5.32 Ex Bucan Vrsin QUEST XVIII Of the mutuall matrimoniall duties betweene man and wife THe duties to bee performed in mariage are first such as are common betweene man and wife as 1. Mutuall love that they should one love another to love as they are beloved 2. Matrimoniall faith in keeping themselves one to another not seeking after strange flesh 3. A communion of their goods one supplying anothers wants and a communion of affection one having a lively fellow-feeling of anothers griefes 4. The education of their children wherein both the parents are bound to shew their Christian care 5. And mutuall hearing and forbearing one another tolerating their infirmities 〈◊〉 a great desire to have them amended and healed Vrsin 2. The duties required on the husbands part are 1. To instruct and teach his wife and bring her to the knowledge of God 1 Cor. 14.35 2. To be her head to protect and defend her from injuries to guide direct and governe her in discretion Ephes. 5.23 The husband is the woman's head as Christ is the head of her Church 3. To be amiable unto his wife not bitter or cruell unto her Colos. 3.19 not to use her as his maid or servant but as his yokefellow and collaterall companion and coadjutrix in the government of the house 4. To provide for her all things needfull in sicknes and in health for hee is worse than an Infidell that doth nor provide for those of his owne house 1 Timoth. 5.8 5. To honour the wife as the weaker vessell 1 Pet. 3.7 and in his Christian discretion to winne her with lenitie 3. The speciall duties on the behalfe of the wife are 1. To shew her care and diligence in preserving of her husbands domesticall estate and wisely disposing the houshold affaires as that hâ—swively Macâ—on is described Prov. 31. 2. To give due reverence and honour to her husband as unto her head as Sara is commended 1 Pet. 3.7 3. And to bee subject and obedient unto him in all things in the Lord Ephes. 5.22 QUEST XIX Whether marriage be left indifferent to all MAtrimonie is neither denied unto any by the divine institution nor yet commanded unto all 1. It is lawfull and granted unto all to marrie if they will for the Apostle saith that mariage is honourable among all men Hebr. 13.4 because that blessing given unto mariage Increase and multiplie was generall to Adam and all his posteritie 2. As mariage is not necessarily imposed upon all so is it indifferent unto those which have the gift of continencie for although they need not the remedie of matrimonie against fornication having received that speciall gift yet they may desire mariage for mutuall comfort and to have issue and for other ends whereunto marriage was appointed 3. But unto those which cannot containe it is necessarie to use this remedie and to them mariage is not indifferent So the Apostle saith It were good for a man not to touch a woman neverthelesse to avoid fornication let every man have his wife c. 1 Cor. 7.2 and vers 9. If they cannot abstaine let them marrie for it is better to marrie than to burne 4. But though this libertie be given to use the remedie yet there must bee a temperate sobrietie and moderation both in the use of mariage that they doe not give themselves over to fleshly delight but sometime sequester themselves to fasting and prayer 1 Cor. 7.5 And a comely decencie must bee observed both in first and second mariages not hastily and greedily to fall into them as among the Romans Numa made a law that a woman should not marrie within ten moneths after her husbands death Vrsin 2. Places of doctrine 1. Doct. Of the generall and particular contents of this precept IN this Commandement under one speciall kinde of adulterie all other acts of uncleannesse whatsoever are restrained and whatsoever belongeth unto chastitie is prescribed and commanded as these three vertues principally 1. Chastitie 2. Shamefastnes 3. Temperance The contrarie unto which vertues likewise are forbidden 1. Chastitie is commanded which is a vertue keeping both the soule and bodie chaste avoiding and shunning all uncleannesse and unlawfull lust both in mariage and in the single estate as also all causes occasions opportunities egging and provoking thereunto as likewise the effects and inconveniences that ensue thereon So the Apostle teacheth This is the will of God even your sanctification that yee should abstaine from fornication that every one of you should know how to possesse his vessell in holinesse and honour not in the lust of concupiscence c. 1 Thess. 4.3 4. Contrarie unto this vertue of chastitie are 1. Such kinds of inordinate lust as are against even this nature of ours as it is corrupt as first the confusion of divers kindes as when men are given over to vile affections to defile themselves with bâ—uit beasts Secondly the abuse of the sex as when men with men worke filthinesse which was one of the sinnes of the heathen Rom. 1.28 Likewise may the feminine sex bee abused Rom. 1.27 Thirdly when as the lawfull sex is used but in too neere a degree as in incest all these are unnaturall lusts and deserve of the Magistrate to bee extraordinarily punished 2. Other kindes of lusts there are which proceed from this our corrupt nature 1. Fornication betweene parties not married when as one with one committeth follie or which is more odious one with many which is the vile practice of strumpets and whores 2. Adulterie either the one partie being married and it is called adulterium simplex simple adulterie or both which is adulterium duplex double adulterie 3. There are beside these evill inclinations of the heart and inward inflammations which the godly doe resist by prayer and cut off the occasions of them and the remedie against this kind of lust is mariage according to S. Pauls rule It is better to marrie then to burne 1 Cor. 7.9 4. Shamefastnesse is here required which abhorreth all kind of turpitude and uncleannesse being alwaies accompained with a certaine griefe and feare lest any thing uncomely should bee committed such was the shamefastnes of Ioseph that being entised often by his shamelesse Mistresse would not afterward come into her companie Contrarie hereunto are 1. Immodestie and unshamefastnesse such as was in Herodâ—as daughter that came in impudently and danced before Herod and the rest that were at the table 2. Obscenitie and uncomelinesse in word or in deed as in Iosephs Mistresse that was not ashamed to move him with her owne mouth to lie with her 3. Temperance is also commanded which is a moderate and sober use of such things as belong unto the bodie as meat and drinke agreeable for the time place and
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
an inheritance upon him Ferus 2. Posset absque praemii ullius promissione praeciperâ— c. God might if it pleased him command without promise of any reward for he is debter unto none and when we have done all which we can wee doe no more than our duty but God to stirre up our dulnesse propoundeth ample and large promises Marbach 3. And these blessings of plenty health fruitfulnesse long life are here mentioned because they should acknowledge God the Author and giver of all these blessings which the Idolators asked of their Idols Gallas 4. First God promiseth to blesse their increase and store their bread and water both to give them abundance and to blesse the use thereof unto them for otherwise without Gods blessing abundance will soone come to nothing and because plenty is nothing without health Secondly he saith he will take away all sicknesse then because all this would not availe if they had no heires it is added that none should be barren and beside long life is promised for to enjoy these things but a short time were no perfect blessing and lastly victory is promised over their enemies for all these blessings had little helped unlesse they might have had quiet and peaceable possession of the land Ferus QUEST XLVII What is understood by the hornets Vers. 28. I Will send Hornets c. 1. Some doe understand this literally that as God sent frogs and lice upon the Egyptians so against the Canaanites he armed waspes and hornets to shew his power quod per minuta animantia suis auxiliatur that he can helpe his by weake and small beasts Theodoret. So also Procopius giving this note Deum à coelo de improviso suis missurum auxilium That God of a sudden can send helpe unto his out of heaven So also Cajetan Simler Calvin Gallas Pelarg. But Augustines reason may here be urged against this sense Non hoc logimus factum c. Wee doe not reade any such thing to have beene done neither in Moses time under Iosua the Judges or the Kings that hornets were sent against the Canaanites only the booke of Wisdome hoc dicit impleâ—um saith this was fulfilled chap. 12.8 Thou sendedst forerunners of thine host the hornets to destroy them by little and little But this may also be understood of that feare and terrour which God did smite the Canaanites with before the comming of Israel 2. R. Abraham and Aben Ezra by hornets understand a certaine disease which did consume the Canaanites where they hid themselves in their caves But the text saith that these hornets drave them out not that they wasted and consumed them 3. Pellican maketh a metaphoricall sense Ita attonitos eos reddam ut etiam vespae siat â—is superiores I will so astonish them that even flies and waspes shall be able to overcome them c. But Ioshua found the contrary when he was discomfited and fled before the men of Hai that he had not to deale as with flies and waspes 4. Therefore I prefer Augustines sense Vespae istae aculei timoris intelligendae sunt c. These waspes or hornets are to be understood to be those prickes of minde and terrours which made the Canaanites give place to the Israelites So also Lyranus saith they were Anxietates animi eos pungentes tanquam aculei Perplexity of minde which pricked them as sharpe pricks And this to be the meaning the former verse sheweth I will send my feare before thee vers 27. the accomplishment whereof is declared Iosh. 24.12 I sent my hornets before you which cast them out before you the two Kings of the Amorites not with thy sword c. that is the feare which God sent upon them not their sword discomfited them Iunius Piscator As Rahab confesseth When we heard it our heart did faint and there remained no more courage in us Iosh. 2.11 So also Borrhaius 5. Rupertus maketh this allegoricall sense by the hornets Quos scimus de aquino stercore nasci c. Which wee know to be bred out of dung are to be understood those base and contemptible meanes whereby God overcame the power of Satan c. He meaneth the Apostles who were counted as vile and base whereby the Gospell of the kingdome was published and propagated But the former sense is to be insisted upon as the most fit and consonant to the Scripture QUEST XLVIII Why God did not cast out the Canaanites all at once before the Israelites Vers. 29. I Will not cast them out from thy face in one yeere 1. No nor yet in 400. yeeres were they all cast out till the reigne of David and Salomon which the Lord did for divers causes one is here expressed lest the land should have growne to a wildernesse if it had beene dispeopled all at once and so husbandry and tillage would have beene neglected Gallas And the wilde beasts in the solitary places would have increased as Wolves Lions Beares which would have beene a great annoyance to the people Tostat. qu. 84. 2. Another cause was for their rebellion and murmuring for the which they were punished to wander up and downe in the wildernesse 40. yeeres Simler 3. Eorum culpae imputandum est c. It is to be imputed to their owne fault that the Canaanites were no sooner cast out because they were slothfull and negligent therein themselves as Ioshua telleth them If yee goe backe and cleave to the rest of these nations c. and shall make marriages with them know for a certaine that the Lord your God will cast ouâ— no more of these nations from before you c. Calvin 4. Neither would God cast them out all at once Vt essent qui peccantes arguerent ut â—rudirit in eis Israel That there might be some which should correct those which sinned and that Israel might be nurtured by them Rabanus For God used those nations as whips and scourges for his people when they fell away from him as he stirred up the King of Canaan against them Iud. 4. 5. Another reason was that the people might have some alwayes to exercise them that they should not be given over to sloth and idlenesse but be trained up in warre this cause is touched Iudg. 3.1 That he might prove Israel by them as many as had not knowne the warres of Canaan Marbach Pellarg But this reason is not mentioned here Ne impatientia defecissent c. Lest they might through their impatience have fainted Lippom. 6. And further God would not Vt citra praelia dominium terrae acquirant That they should without battell get the dominion of the land for those things which are hardly gotten we doe the more set by Pracopius 7. Hoc etiam utile fuit ad cohibendum eorum praceps defiderium This was also profitable to stay their preposterous desire that they should wait the Lords leisure and thinke not all at once to have their desire Like as now many wish
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
the other in their breadth which covered the length of the Tabernacle foure cubits two cubits of this sixth curtaine should hang over before at the entrance and be foulded or doubled that it might serve as a pentice to defend the vaile which did hang there and the two other cubits should hang downe likewise on the backside and be there folded so that it should fall downe lower than the other curtaines by a cubit doubled or folded But this must not be understood de â—odem sago numero of the same curtaine in number but of the like quantitie in the overplus of another curtaine Lyran. Tostat. qu. 9. For it must not be imagined that the sixth curtaine should as it were be cut in two and the one halfe thereof hang before and the other behind but that the curtaines should be so placed as that they might overhang two cubits at each end before and behind Rupert Hugo de S. Victor Cajetan QUEST XI The great curtaine of the second sort consisting of six single curtaines what place of the Tabernacle it covered Vers. 9. THe sixth curtaine 1. The sixth curtaine is said to be doubled because Pars ejus replicatur a part thereof is doubled 2. And hereby it may bee gathered which of these two great curtaines that which had six coupled together or that which had five covered the fore-part of the Tabernacle which the hinder part for here the one halfe of the sixth curtaine is doubled in the fore-front so that the six curtaines covered the fore-part of the Tabernacle and the other five the most holy place and the back-part thereof 3. And hereupon it followeth that because these six curtaines contained in breadth 24. cubits whereof two cubits hung downe before so that 22. remained and yet the first part of the Tabernacle without the second vaile was but 20. cubits long that these six curtaines went two cubits beyond the division of the Tabernacle which separated the holy and most holy place and consequently that then these two great curtaines did not meet together where the other two did of the first sort which consisted of five curtaines a peece but that they reached two cubits beyond the joyning together of those curtaines toward the West Tostat. qu. 9. QUEST XII What was done with the cubit which was overplus on the two sides Vers. 13. THat the cubit of the one side and the cubit on the other side of that which is left of the length of the curtaines may remaine on either side of the Tabernacle to cover it c. 1. Some understand these cubits to be left the one in the fore-part of the Tabernacle the other on the back-part But that cannot be for these reasons 1. Because the â—ext speaketh of that which remained of the length of the curtaines but it was the breadth of the curtaines not the length that covered the length of the Tabernacle from the East end to the West 2. This overplus was to cover the Tabernacle on both sides but the East end of the Tabernacle was left open there onely hanged a vaile 3. These are said to be the sides of the Tabernacle which were North and South the other were the ends not the sides Tostat. qu. 9.4 And beside here there is but a cubit remaining on each side but in the two ends before and behind there was halfe a curtaine over which was two cubits vers 13. 2. Piscator thus apportioneth out these 30. cubits 12. above in the roofe which was the widenesse of the Tabernacle and 9. of each side But if this were so the sides being ten foot in height then should not these curtaines reach downe to the ground by a cubit whereas the Text saith that they covered the Tabernacle on the sides vers 13. and it is not like that the boords covered over with gold were left naked 3. The sounder opinion then iâ— that these second curtaines did hang downe to the ground and so the length of 30. cubits was employed ten cubits on each side and ten cubits above Saga ad terram pertingebant c. The curtaines came downe to the ground Strabuâ— So also Lyranus in the same words Cajetane likewise So also Oleaster Ad terram descendebat omnia operiens It went downe to the ground covering all things So Iosephus also saith that the curtaines spread unto the ground Instar â—halams like the covering of a bed QUEST XIII Of the two outward coverings whether they went all over the Tabernacle Vers. 14. FOr the Tent thou shalt make a covering of rammes skins 1. So the Tabernacle had foure coverings one for ornament the first curtaines of divers colours the other for necessitie to keepe the fine curtaines from the weather some lesse and some more Prout quaeque vilâ—ora ita tempestatibus viciniora c. As the coverings were more base or course so they were neerer to the weather first the badgers skins then the red rammes-skins and after them the haire cloth and the best and inmost were the curtaines of blew and skarlet And the Tabernacle being thus adorned with varietie of colours Non aliter micabâ—â— quà m siquis coelum contueretur c. It shewed as if one should behold the heavens Iosephus ibidem 2. Some are of opinion that these two outward coverings did not cover the sides of the Tabernacle but onely the top or roof Tectum tautùm operiebant they onely covered the top Strabus Cajetan Lippom. 3. But Lyranus whom Tostatus followeth thinks that they covered the sides also which otherwise should seeme not sufficiently defensed from the weather and seeing the length and widenesse of these coverings of skins is not expressed it seemeth they went all over the Tabernacle both before and behind and above and below downe to the ground 4. But I rather subscribe unto Iunius who thinketh that the badgers skins onely covered the roofe not much unlike as an house is covered with tiles Pelarg. And the lower parts were hung with the rams-skins 1. For they falling downe right might keepe off the weather well enough which did beat upon the sides 2. And this may be gathered out of the text which saith They shall be covered with badgers-skins above vers 14. that is in the roofe or top and for the same reason that the other two curtaines were sorted five and six together for more convenient carriage so it is like that these were divided and went not over all the Tabernacle for then they had beene too combersome to carrie 3. The cause why the measure of these skins is not set downe as of the other was for that they were made of skins which were not all of one quantitie some greater and some lesse and it being knowne how many cubits in length and breadth would suffice to cover the Tabernacle in the description of the other curtaines it was not necessarie to set it downe againe QUEST XIV Of the mysticall application of the coverings COncerning the mysticall application of
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
inter se committitur the word of God seemeth to fight with it selfe But as Abraham in the like temptation when Gods former promise and his present commandement seemed to bee contrarie yet shewed his obedience not doubting of the truth of Gods promise So Moses relieth upon the same ground and foundation of Gods promise though the Lord seemed for the present to be otherwise minded Simler 2. He prayeth therefore first directus spiritu being guided by Gods Spirit so to doe Gallas and God moved Moses to pray two wayes primò interius incitando first by stirring him inwardly to pray then movebatur exterius verbis Dei outwardly he was moved by Gods words though not directly Tostatus for the Lord in saying Let me alone as he did not directly bid him pray so secretly thereby he did insinate that by prayer his judgement might be staied Iunius 3. Moses prayeth with a vehement interrogation Why doth thy wrath wax hot which is not an expostulating with Gods justice but rather admonentis de benignitate of one admonishing God of his clemencie and gracious promise Borrhaius Neither doth Moses thus speake why c. as though God had no cause to bee angrie for it was well knowne to Moses that God had but too just cause at this time against his people but though God had just cause his meaning is Non debere irasci quia redundaret in ipsius dedecus That he ought not now to be angrie because it would redound to Gods dishonour Tostat. 4. Further it is said that Moses intreated the face of God as the Hebrew phrase is whereby is signified the earnestnesse of Moses in his prayer Et magnamentis elevatio usque ad faciem Dei And the great elevation of his minde even unto Gods face and presence And in that it is said Elohai to his God whom he calleth also Iehovah Magna describitur fiducia orantis Hereby is shewed the great confidence of Moses in his prayer Cajetan 5. And whereas Moses regardeth not the personall promise made to him that the Lord would make a great nation of him therein he sheweth his great charitie and love to his people as Chrysostom well noteth Ne id audire sustinuit He endured not to heare any such thing Sed potius una cum his qui sibi crediti erant perire quà m sine illis salvus esse ad majorem dignitatem assumi praetulit But rather chose to perish together with those which were committed to his trust than without them to bee advanced to greater honour QUEST XXXIII How the Lord is said to be angrie WHy doth thy wrath wax hot God is not subject to wrath and anger and other humane passions as man is But he is said to be angrie when he taketh revenge of sinners 1. Vltio divina furor vel ira dicitur The divine revenge is called rage or anger Hierom. And this is spoken to our understanding and after the manner of men Quia homines non puniunt nisi irati Because men use not to punish but when they are angrie therefore God is said to be angrie when he punisheth because he so seemeth to be unto us Tostat. qu. 16. 2. Another reason why God is said to be angrie is in respect of us Quod nos qui delinquimus nisi irascentem audicrimus Dominum non timeamus Because we when we sinne unlesse wee heare that God is angrie will not feare and stand in awe of him 3. Againe God is said to be angrie for the more ample commendation and setting forth of his mercie Facillimus enim ad deponendam iram For he is most readie to lay aside his anger not like unto earthly Princes that being angrie will admit no reconciliation Cyril This therefore doth more set forth the mercie and clemencie of God that being as it were inflamed with anger is so soone turned unto mercie as in this place his anger is mitigated by the prayer of Moses QUEST XXXIV Of the reasons which Moses useth in his prayer AGainst thy people c. Moses useth divers forcible and effectuall reasons to perswade the Lord in this his earnest and zealous prayer 1. Non excusat peccatum c. He doth not excuse their sinne but acknowledgeth and confesseth it Ferus 2. His second reason is à peculâ—o haereditate from the peculiar inheritance of God he calleth them thy people Pelarg. Occurrit sermoni Domini piè corrigit c. He doth as it were correct the Lords speech in a pious and dutifull manner the Lord had called them Moses people but Moses returneth that speech unto the Lord and calleth them his people Lippom. Not therein contradicting the Lord but relying upon his promise 3. From the memorie of Gods benefits which thou hast brought out of the land of Egypt all which should have beene in vaine if the Lord would now destroy his people Pelarg. Iun. 4. From the inconvenience that would ensue that while he thought to take revenge upon his enemies saviret in se he should in a manner rage against himselfe the hurt would redound unto God his name would thereby bee blasphemed Oleaster So praetendit gloriam Dei hee pretendeth the glory of God which was like to bee obscured and hindered by this meanes for the Egyptians would take occasion hereby to blaspheme and to accuse the Lord of malice against his people and of weaknesse and impotencie Iunius Pelarg. This argument is most forcible and therefore our blessed Saviour teacheth us to pray Hallowed be thy name Ferus 5. Lastly he putteth God in minde of his promises made to Abraham Izaak and Iacob which promise the Lord bound with an oath and two things the Lord promised the multiplying of their seed and the inheritance of Canaan And so Moses saith in effect if thou change in these things Nemo tibi amplius credet No man will give credit unto thee hereafter Ferus QUEST XXXV Why the Egyptians were more like thus to object than any other nation Vers. 12. WHerefore shall the Egyptians speake c. 1. Other nations likewise might so object as the Amalekites Moabites Edomites Canaanites which were all enemies unto Israel and were afraid of them as Moses saith in his song of thanksgiving chap. 15.15 Then the Dukes of Edom shall be amazed and trembling shall come upon the great men of Moab all the inhabitants of Canaan shall wax faint-hearted and therefore they would have rejoyced likewise in the destruction of Israel 2. But instance is specially given of the Egyptians in this place and yet Numb 14.14 both the Egyptians and other the inhabitants of Canaan are brought in thus speaking for these causes 1. Because they had endured more for oppressing the Israelites than any other nation even those ten grievous plagues sent upon Egypt 2. They had lost more than any other people in a manner halfe their substance when they gave unto the Israelites at their departure jewels of gold and silver 3.
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
before and this were but one Simler But the contrary appeareth Deut. 9.20 4. Therefore these may be the causes why Moses prayeth againe 1. The Lord granted before that he would not destroy all the people at once sed 〈◊〉 ex inâ—ervallo vel per partes but whether he would doe it in continuance of time and as it wore by peecemeale hee knew not which he prayeth for here Lippom. 2. And there might be other sinnes as well as this for the which the Lord should be angry with them as Deut. 9.18 he saith he prayed and fasted because of all their sins Tostat. 3. And now he prayeth not only for the turning away or judgements but that the Lord would be againe fully reconciled unto his people and restore them to their former state and condition of favour Simler 4. And he prayeth not only for the pardoning of their temporall punishment but against everlasting death which sinne deserveth Osiander QUEST LXXVIII What booke it was out of the which Moses wisheth to be raced Vers. 32. IF thou wilt not race me out of the booke which thou hast written 1. By this booke R. Salomon understandeth the booke of the Law as Deut. 33.4 Moses commanded us a Law hee desireth if the Lord were purposed to destroy the people that his name should not be mentioned in the Law nor he taken to be the Law-giver for to what purpose should he be spoken of as a Law-giver unto that people which was not Contra. But this is not the meaning 1. Because the bookes of the Law were not yet written Moses therefore would not desire to be raced out of a booke which was not 2. Neither would Moses aske that of God which was in his owne power to doe now Moses did write the booke of the Law and he might have left out his owne name if he would 3. Againe Moses setteth against this great benefit the safety of the people the greatest losse which he could have but this had beene no such great losse unto Moses not to have his name remembred in any such written booke 4. Moses here useth a disjunctive speech Doâ— this or else race mee c. but if he meant the racing of his name out of the booke of the Law there had beene no disjunction at all for one had followed upon the other for if Israel had beene destroyed neither should Moses have written the booke of the Law which was only given unto Israel for it had beene in vaine to give Lawes unto a people that were not 5. Moses also speaketh of a booke which God had written now Moses writ the booke of the Law the ten Commandements only were written with Gods hand Tostat. quaest 41. 2. R. Abraham Francus who writeth upon Aben Ezra understandeth the racing out of this booke of the death of the body and he addeth further that there is quaedam rota coelestâ—â— a certaine celestiall wheele wherein are many starres which worke by their influence upon those iâ—â—eriour bodies and by the moving of this wheele death or life is caused so that thus he would interpret Moses speech Cause me by the motion of this wheele to dye But seeing the motion of this wheele which he imagineth is the naturall cause as he supposeth of life and death Moses could not dye naturally before his time came and if now he should have died it had beene not a naturall death but supernaturally caused by God therefore not by the motion of any such wheele Tostat. ibid. 3. Hierom also differeth not much from this former opinion in substance understanding Moses desire of death in this life he wisheth Perire in praesentiam non in perpetnum To perish for the present not for ever But whereas the Lord afterward answereth Moses Whosoever hath sinned will I put out of my booke vers 33. it followeth that they which sinne not that is without repentance are not put out of that booke but all as well the righteous as unrighteous the just and the sinners are subject to this temporall death therefore Moses speaketh not of that 4. Hierom hath beside another opinion for upon that place Psalm 69.28 Let them bee put out of the booke of life neither let them bee written with the righteous he inferreth that God hath two bookes viventium justorum of the living and of the righteous that was the booke of the living In quo ante adventum Dei Prophetae Patriarchae scripti sunt Wherein the Prophets and Patriarkes were written before the comming of God in the flesh the other wherein the faithfull are written whereof our blessed Saviour speaketh Rejoyce because your names are written in the booke of life and of the first Moses saith he speaketh in this place So some doe understand this booke in the same sense with Hierom of the booke of Gods Covenant which hee made with Israel out of the which the Gentiles were excluded of which mention is made Ezech. 13.9 where the Lord saith that the false Prophets shall not be written in the writing of the house of Israel So Moses desireth here not to be counted of the family of Israel wherein all the Prophets and Patriarkes were written But if Israel had now perished the booke of Gods Covenant with Israel likewise should have beene no more remembred therefore it had beene superfluous for Moses to desire to be raced out of that booke And againe the booke of the living mentioned in the Psalme is the same with the booke of life spoken of Apocal. 3.5 I will not put his name out of the booke of life In which booke of life not only the Prophets and Patriarkes before Christ but all the faithfull before and since are written 5. Cajetane understandeth it De libro principatuâ— in hoc mundo Of the booke of principality and preeminence in the world for it is decreed with God as in a booke Quod isto vel illi principentur in hac vita That such or such shall beare rule in this life And so Moses desireth to lose his principality and government which the Lord promised him that hee would make of him a great nation c. But whereas they which sinned only are taken out of this booke of life and yet many wicked and evill men are governours in the world it cannot be meant of any such booke or decree of principalitie or government 6. Oleaster by this booke thinketh to be understood the booke of the acts and doings of the righteous which is mentioned Iosh. 10.13 and 2 Sam. 1.18 But there are many righteous men whose names and acts were not written in that booke which is now thought also to be lost therefore it had beene no great matter for Moses to wish to be put out of that booke 7. Burgensis maketh foure bookes of God 1. One is the booke of life wherein only are written the names of the Elect that are ordained unto life as when souldiers are written in the muster booke which are pressed
temporall things because Gods will is not revealed unto us we must limit our desires with a subordination of our wils unto Gods will as our blessed Saviour there prayeth out of the naturall will and desire of man not looking unto Gods secret counsell But in spirituall things where Gods will is evidently knowne as Moses knew that it was impossible for Gods decree in the election of his Saints to bee changed it had beene an idle and superfluous condition inwardly to have so conceived or outwardly to have professed if it were possible himselfe knowing the contrary that it was impossible 9. And to say that Moses preferred the safety of the people before his owne soule as Calvin seemeth to affirme Nihil aliud venit in mentâ—â— quam ut salvus fit populus Nothing else came into his minde than that the people should be safe may be thought to be against the rule of charity for though another mans soule ought to be dearer unto mee than mine owne bodily life yet my soule ought to be dearer unto me than all mens soules in the world And Tostatus further addeth that if all the soules of the Saints yea of the Virgin Marie should perish unlesse my soule perish Citius deberem eligere omâ—es illas perire quam animam meam I ought rather to wish all their soules to perish than mine owne 10. Wherefore this only remaineth to be the meaning and sense of Moses fervent desire here that because the salvation of Israel was joyned with Gods glory both in respect of the promises made to Fathers which it was not for Gods honour to frustrate and to prevent the blasphemies which the Egyptians and other would be ready upon the ruine and destruction of the Lords people to cast out against him Moses therefore Non tantum populi salutem sed ante omnia gloriam Dei spectavit Did not only looke unto the salvation of the people but unto the glory of God so that in respect thereof is carelesse of his owne salvation Simler Pretiosa est nobis animarum salus sed multo pretiosior nobis esse debet gloria Dei The salvation of our soules is precious unto us but Gods glory ought to be more precious unto us Gallas So Moses in this place prayeth not as a man beside himselfe not considering what he said as neither was Paul forgetfull of himselfe when he wished to be accursed so Israel might be saved for Paul so writeth Post longam meditationem After long meditation and â—dvisement QUEST LXXXIII In what sense the Lord saith I will put out of my booke c. Vers. 33. WHosoever hath sinned against me him will I put out of my booke c. 1. Some doe gather hence Inconsideratè precatum Mosem That Moses prayed inconsiderately quia castigat Deus praepostorum ajus votum because God correcteth his preposterous desire Calvin But Ferus collecteth better as if the Lord should say thus Delector quidem tanto charitatis tuae ardore c. I am delighted with such great heat of charity but justice must be kept which condemneth not the innocent c. 1. Hugo de S. Victor understandeth the Lord here to speake of blotting out not secundùm praescientiam Dei according to Gods prescience but secundum praesentem statum in respect of their present state So also Tostat. quaest 44. But the Lord answereth to Moses petition in his sense which was to be raced out of his booke rather than the people should perish not in respect of his present state for that had beene to desire to sinne and by sinne to be raced out but eternally therefore in that sense the Lord also maketh answer 3. Some hold indeed that God may race out the very elect upon their sinne Marbach But that were to make God mutable and changeable See this assertion confuted before quâ—st 80. 4. Iunius maketh it a conditionall speech si aliqui delendi essent if any were to be blotted out then they which sinne shall be so raced out But the Lord speaking here of notorious sinners pronounceth certainly what shall be their end they shall have no part in God 5. Some interpret it only of the manifestation of the rejection of the wicked Deâ—â— tandem patefacturum reprobâ—s c. That God will at the length make manifest the reprobate which for a while seemed to be counted in the number of the elect Calvin But the Lord answering to Moses petition keepeth the same sense now Moses by racing out meaneth not any such manifestation for he was no reprobate but indeed an actuall blotting or putting out therefore that must be also the Lords meaning here 6. Borrhaiâ—s giveth this sense of these words Whosoever hath sinned c. that it must not be understood of every sinne but of such as sinne and are not restored by repentance So also Ferus Qui peccaverit mihi He that sinneth against me quò inâ—â—itur finalis impâ—â—nitâ—ntia by the which is signified finall impenitencie This exposition is sound but yet it taketh not away the doubt and scruple which lieth in the other words him will I put out c. and not in these 7. Wherefore I rest in Gallasius interpretation Delere hic dici impropriè atque accipi pra rejici reprobari That to blot out is spoken improperly and it is spoken to be rejected and become a reprobate the Lord will blot them out that is they shall not be numbred among the elect And this exposition is warranted by that place Psal. 69.28 Let them be put out of the booke of life neither let them be written with the righteous to be put out then of the booke of life is as not at all to be written there QUEST LXXXIV What day of visitation the Lord meaneth here Vers. 34. IN the day of visitation c. 1. Some of the Hebrewes say Primum diem anni That the first day of every yeere is this day of visitation But God did not use to plague them upon every such day 2. Some understand it of the captivity of Babylon but beside that other causes are shewed by the Prophets of that captivity so the sinnes of the ages then present God would not visit the sinnes of the fathers upon so many generations he saith he will visit the iniquities of the fathers but to the third and fourth generation 3. The Interlinearie Glosse referreth it to the Romanâ— captivity But our Saviour in the Gospell sheweth there was another cause thereof for that they did not know the time of their visitation Luk. 19.44 Christs bloud which the Jewes wished to be upon them and their seed calleth for vengeance against them 4. Lyranus taketh this day of visitation for the day of finall judgement So also Osiander But that judgement shall be generall the Lord here speaketh of a particular day of visitation for the Israelites onely 5. Some thinke that God sent a speciall plague not long after for this idolatry which is mentioned in the
sin as our Saviour saith Blessed are the pure in heart for they shall see God But none are here without sin therefore none here can see God 4. Gregorie Nyssâ—n Propriâ—m suum est ut omnem cognitionem excedat It is proper and peculiar unto God to exceed and goe beyond all knowledge Qui verâ— est is cognitione non comprehenditur He thaâ— truly is and the cause of the being of all things cannot be comprehended by any knowledge c. The minde of man being of a finite nature cannot comprehend that which is infinite and incomprehensible 5. Further Bernard to this purpose urgeth that place 1 Ioh. 3.2 We know that when he shall appeare we shall be like him for we shall see him as he iâ— whereupon he inferreth thus Videre illum jam in hoc mundâ— illuminatus potest tanquam jam in aliquo similis sicuti est non omnino potest quia nondum perfecte similis He that is illuminate may see him in this world as in some thing like unto him but as he is hee cannot see him because he is not perfectly like him c. If then we shall only see him as he is when wee shall be like him then now in this life we cannot see God because we are not like him 6. Irenaeus enforceth this argument Si neque Moses vidit Deum nec Helias c. If neither Moses saw God nor Elias nor Ezechiel but those things which they saw were similitudines claritatis Domini only similitudes of divine brightnesse and prophecies of things to come it is manifest quoniam Pater invisibilis that the father is invisible of whom the Scripture saith Never any man saw God c. For if any had seene God it is most like those great Prophets should have had a sight of him but they saw him not otherwise than by certaine similitudes 7. Cyrillus affirmeth the same out of that place Ioh. 1.18 No man hath seene God at any time the only begotten Son of God c. hath declared him Soli consubstantiali â—ilio Pater visibilis est nulli praeter eum alii Only the Father is visible to his Son of the same substance with him and beside him unto none 8. Whereas then the Prophet Isaiah saith that he saw the Lord chap. 5.1 and the Scripture testifieth that God spake with Moses face to face and that the pure in heart shall see God Matth. 5.8 These places are either understood of the vision and sight of God by faith as Ioh. 14.9 He that seeth mee seeth my Father or else of the symbolicall sight of God by certaine similitudes and representations as Cyrillus calleth it symbolica similitudo divinâ— gloriae a symbolicall similitude of the divine glorie as Ezechiel also saith it was visio similitudinis gloria Domini a vision or appearance of the similitude of the glorie of the Lord. And so Bernard well concludeth Itaque de ipso vides sed non ipsum Therefore in this life thou seest somewhat of God but not God himselfe QUEST XLVII Whether the Angels nâ—w or the soules of men shall fully see the Divine Substance in the next life THat the Saints in the next world shall see God the Apostle is an evident witnesse that when hee appeareth we shall be like him for wee shall see him as he â—s wee shall see him after a more cleare manner than either Moses saw him in the mount or our parents before their fall But even then we shall not bee able fully to comprehend the divine substance of God we shall see him qualis est sed non quantum est as he is but not all that he is Bucanus 1. Deus vere incomprehensibilis dicitur God is said truly to be incomprehensible therefore hee cannot of the creature be comprehended Nec etiam Angelicae naturae comprehensibilis est No hee cannot be comprehended of the Angelicall nature for then he were not simply incomprehensible Alcuinus 2. Chrysostome concludeth as much Ne supernas virtutes Deum posse videre That the high powers of the Angels cannot see God out of that place Isai. 6.2 where it is said that the Seraphim with two of their wings covered their face Cum de Seraphim audis oculos avertisse pinnas visui obduxisse c. when thou hearest that the Seraphim turned away their eyes and drew their wings over their sight c. Nihil aliud docet nisi ejus cognitionem integram non potuisse recipere c. It teacheth nothing else but that they were not capable of the full knowledge of God neither durst behold his most perfect substance c. If then the Angels cannot comprehend the Divine Essence much lesse the spirits of men As Aleniâ—us inferreth Quamvis usque ad aqualitatem Angelicam humana post resurrectionem natura perficiat videra tamen essentiam ejus plene non valet Although our humane nature should attaine after the resurrection to the equalitie of Angels yet it should not be able fully to see Gods essence So also Calvin Licet Angeli excellentiore modo c. Although the Angels are said to see Gods face after a more excellent manner than men yet they are not capable of his infinite greatnesse which would swallow them up quast ex novo Testamento 3. Augustine also urgeth that place Ioh. 1.8 No man hath seene God at any time the onely begotten Sonne which is in the bosome of his Father hath declared him Sinus Patris quid est nisi affectus in châ—â—iâ—ati veri Patris per naturae unionem in filium What is the bosome of the Father but the affection of true charitie of the Father by the union of nature toward the Sonne c. Whereupon it followeth that the Sonne only who is of the same substance and nature with the Father hath seene him But the soules and spirits of the Saints are not in the bosome of God nor of the same substance therefore they cannot see God in his divine nature 4. Further Bernard thus inferreth upon that place 1 Ioh. 3.2 We shall see him as he is for wee shall bee like him Non aliud est videre sicuti est quam esse sicuti est It is no other thing to see him as he is than to be as he is c. But we shall not bee altogether like unto God only in some sort therefore wee shall not see God in his nature perfectly or altogether 5. Therefore whereas the same Bernard saith Talis visio non est vita praesentis c. Such a vision to see God in his nature is not in this life present but is reserved for the time to come c. And Augustine Promittitur sanctis in alia vita That fight is promised to the Saints in the next life c. they must bee understood to speake by way of comparison that in the next life wee shall see God in his owne nature that is
was frustrate but yet it was a reasonable desire 5. Hierom. also is in the same minde Faciem Dei juxta naturae sua proprietatem nulla videt creatura No creature can see the face of God in the propertie of his owne nature 6. But whereas Iacob saith I have seene God face to face Gen. 32.30 which is here denied unto Moses Thomas Aquinas well interpreteth that place that whereas it is said that Iacob saw God face to face Referendum est non ad ipsam essentiam sed ad figuram in quo representabatur Deus It must be referred not unto the essence of God but unto that figure wherein God was represented c. Otherwise it is not to be doubted but that Moses saw more than Iacob did and there is no question but that this was the most cleere sensible vision of Gods glorie that is to be found in all the old Testament for none of the Fathers saw the Lords back-parts but only Moses Oleast yet neither Iacob there nor Moses here saw the divine essence Nunc majus aliquid prastantius obtinet non tamen ut Deum perfecte videat c. Moses obtained a more excellent thing than Iacob yet not to see God perfectly as he is in himselfe but as the capacitie of humane nature was able to beare Calvin 7. Alcuinus giveth this reason why Moses when it is said the Lord spake with Moses face to face saw not the divine essence for then hee would not have said afterward Ostende mihi teipsum Shew me thy selfe or thy glorie Apparuit ergo ei Deus in ea specie qua voluerat non ipse autem apparuit illi natura propria God therefore appeared unto him in that manner hee would not in his owne nature c. 8. Simlerus addeth further hee saw onely the back-parts of God Non vidit igitur naturam substantiam Therefore he saw not his nature and substance And whereas notwithstanding the Lord is said to have talked with Moses face to face that is only to shew a difference betweene that cleere vision which Moses had and other visions shewed to other Prophets not so cleere Simler 9. Lyranus then here is deceived who affirmeth that though the vision or sight of the divine essence was not now granted to Moses Tamen alias fuit concessa in vita praesenti Yet it was granted at another time in this life present But the reason here used by the Lord that no man can see God and live is generall excluding all men while they live here from the vision of Gods nature and essence And as Tostatus reasoneth Non videtur esse aliud tempus inconvenientius c. There seemeth no time to be more convenient for Moses to see Gods essence in than this when Moses made that request unto God qu. 17. yet Tostatus likewise is deceived who thinketh that Moses at this time did see the divine essence QUEST XLIX Of the meaning of these words No man shall see me and live Vers. 20. THere shall no man see me and live 1. Gregorie Nyssenus giveth this sense of this place not that the sight of that glorious face should be the cause of death Nam quomodo vitae facies causa mortis esse poterit For how should the face of life be the cause of death to those that approach or come neere unto it But to shew because the divine nature exceedeth all knowledge that he which thinketh God to be any of those things which are seene and knowne vitam non habet hath no life Non est ergo vita quod cognoscitur That then is not life which is seene or knowne and so cannot give life c. Hee maketh then in effect this to be the meaning of these words No man shall see me and live thinke not that which thou seest of one to be God able to give life But the Lord speaketh here not of any inward opinion but of the present sight and contemplation of God which Moses decreed and by face he meaneth not any thing beside himselfe that is seene of him but his essence and nature that which himselfe is no man can see that and live 2. Procopius seemeth to approve this sense that they which live here according to the flesh cannot see God but they may see him Non secundum carnem ambulantes Which walke not according to the flesh But Procopius may answer himselfe by a distinction that there is prima Dei facies the first face of God which is his divine essence which is indeed invisible neâ—ini mortalium visa and never seene of any mortall creature there is secunda Dei facies as second face of God which is his grace and favour which is seene by faith of this sight of God our blessed Saviour speaketh Blessed are the pure in heart for they shall see God c. But the Lord speaketh here of the sight of his first face which is invisible for Moses lived not according to the flesh and yet he is denied this sight and afterward he is granted to see the back-parts which he could not have seene if he had beene carnall not spirituall 3. Rupertus thinketh that as before the Lord spake unto Moses in the person of the people Pro parte electorum In respect of the elect among them I will cause all my good to goe before thee so he speaketh this pro parte reproborum in regard of the reprobate and wicked among them that they should not see Gods glorie and live because they were appointed to die So Rupertus maketh the force of this speech to consist in the word Then thou canst not see my face that is the wicked and unbeleevers among the people But this exposition cannot stand 1. Because the reason is generall No man shall see me and live no man whatsoeveâ— 2. The emphasis lyeth in the word face for his back-parts it is granted Moses to see 3. And the Lord meaneth here Moses person not in him the person of the people as the whole narration following sheweth how the Lord would put Moses in a cleft of a rocke and cover him with his hand while he passed by c. 4. Another exposition is this Qui ex opposito Deum aspicit non vivet He which doth see Gods face as opposite and comming against him shall not live Discat homo Deum sequi Let a man seeke to follow God c. not as it were to meet God in the face or to oppose himselfe against him for vice is opposite to vertue So also Gregor Nyssen 5. Augustine thus interpreteth No man can see God and live Nemo potest eum in hac vita videre vivens sicuti est No man can see him while he liveth in this life as he is So also Lyranus Vatab. Iun. annot But thâ—n this should onely be a repetition of the same thing Thou canst not see my face for no man living can see my face It better containeth
tenth part which was no great matter for them to doe Oleaster giveth this reason why the Lord would see all the males thrice in the yeere quia pater cupit filios videre c. because a father desireth to see his children often which are nursed in another place Like as now then in England foure times in a yeere many come up two hundred miles to the Termes two whereof fall out neerer together the Summer Termes than the Jewes two feasts of the Pasch and Pentecost So they might with more ease come up thrice not much above halfe that way 8. But yet the ascending of the males thrice every yeere must be understood with some limitations and conditions 1. Cessante infirmitate if they were not letted and hindred by sicknesse for they were not to be carried up they must goe up of themselves Oleast 2. Non obligabat tempore suspecti belli It did not binde when there was any suspicion of warre Cajetan If there were no danger at their setting forward they were to feare no danger till they returned upon Gods promise but if the enemies were at their gates they were to intermit the feast yea if it were the Sabbath for their owne safegard And these promises must be understood with a condition if they did keepe the Law of God their enemies should have no power or desire to invade them Simler Vers. 25. Thou shalt not offer the bloud c. These two verses the 25 26. are the same with vers 18 19. chap. 23. therefore to that place I referre the Reader where the 41 42 43. questions doe fully explaine the sense and meaning of these verses that it is not needfull to make rehearsall of the same things here QUEST XLVI Whether Moses were twice or thrice forty dayes in the mount with God Vers. 28. HE was there with the Lord forty dayes c. 1. Some thinke that Moses was thrice forty dayes with the Lord because there is thrice mention made of Moses being with the Lord forty dayes in the mount Deut. 9. vers 9 18 25. And thus they cast the time that Moses went up the third day of the third moneth which answereth to our May and that he came downe the 17. of June and on the 18. day was the golden calfe burnt on the 19. day he went up the second time and in the beginning of August he was called up the third time for to receive the second tables and so he came downe about the tenth day of September which was the day of reconciliation Borrh. Contra. 1. There is indeed mention made Deut. 9. thrice of Moses being with the Lord forty dayes and forty nights but vers 29. there is a repetition only of his second being with the Lord which Moses spake of before vers 18. for otherwise if as often as this is mentioned so many forty dayes Moses should have beene with the Lord he must have beene with him not only thrice but foure times forty dayes because Deut. 10.10 the next chapter following Moses againe saith I tarried in the mount as at the first time forty dayes and forty nights Tostat. cap. 33. qu. 3. 2. It is not like that Moses at his first comming downe stayed but one day with the people for in so short a time Moses could not remove the Tabernacle without the campe and cause the people to put off their best rayment which things were done before his second going up unto God chap. 33.5 to vers 12. 3. And it is not like the Lord being already reconciled to his people whereof the writing of the tables the second time was a signe that Moses came downe against the day of reconciliation to that end to reconcile the people unto God 2. Wherefore Moses was not thrice forty dayes with the Lord in the mount but onely twice which make 80. not 120. dayes Gregoris giveth this reason Moses ut legem percipere mereretur bis quadragintà dies jejunavit Moses that he might be thought worthy to receive the Law fasted twice forty dayes c. The cause of Moses fasting was to be prepared to receive the Law Hoc jejunium eodem quò prius pertinere simus ad confirmationem legis foederis This fasting of Moses we know was to the same end to confirme the Law and the covenant Gallas Seeing then Moses received the Law but twice and he was called up to that end to receive the tables of the Law it must needs follow that he was but twice forty dayes with God in the mount So Helias likewise fasted forty dayes qui legis instaurandae Minister fuit which was the Minister of restoring the Law and our blessed Saviour fasted forty dayes to deliver the new Law of the Gospell therefore as Cajetane also noteth Hoc fuit secundum jejunium c. this was the second not the third fast of Moses when he went up to receive the second tables QUEST XLVII Of the shining of Moses face Vers. 29. MOses wist not that the skin of his face shone bright c. 1. The Latine Interpreter readeth Moses knew not quod cornuta esset facies that his face was horny whereupon grew the common errour that Moses is usually pictured with hornes And the Jewes deride the Christians because they picture Moses with hornes more like a Devill than a man this errour ariseth by mistaking of the word keren which signifieth a horne but karan to shine which is the word here used 2. Some take upon them to justifie the Latine translation Quod emitteret radios tanquam cornua Because Moses face streamed forth beames like as hornes Tostat. quaest 24. Lyran. Sicut radii á Solo derivati cornu speciem prase ferunt Like as the beames of the Sunne doe cast abroad like unto hornes Lippoman But I rather approve here Cajetanes judgement Nihil cornutum ad literam significatur According to the letter there is nothing that hath the signification of an horne but rather that Moses face did shine bright So also Thomas quod melius dicitur it is better said that his face was shining than hornie 3. Tostatus maketh mention of a certaine ignorant Rabbin that saith Moses countenance is said to be horny because it was so dried up with this forty dayes fast that nothing but the skin was left upon the bones which did sticke out ut acuta velut cornua viderentur that they seemed to be sharpe as hornes But this is affirmed without any wit or reason for Moses neither eating or drinking the space of forty dayes and forty nights was preserved miraculously by God for naturally a man cannot live without meat and drinke above fifteene dayes then the Lord by the same power was able to keepe Moses body without any decay or diminution at all 4. Wherefore the meaning of this place is that Moses face shined as the Chalde paraphrast The brightnesse of his face was multiplied the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his
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
one day after another which he proveth by these reasons 1. Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as 〈◊〉 parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ— Creator est nemiâ—em ergo ab isto Sabbatisâ—â— excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâ—m whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were
to bring in such an uncertaintie into the sacred storie as that we should never know in what order any thing was done 2. Beside the manner of speech used by way of transition vers 12. when the Lord began againe to speake of â—actifying the Sabbath afterward or then or further the Lord spake unto Moses c. sheweth that this speech followed immediately upon the other communing which the Lord had with Moses concerning the Tabernacle 3. The space of time even fortie daies while Moses communed with God sheweth that God had conference with Moses about more things than the morall and judiciall lawes rehearsed chap. 20 21 22 23. 4. And the second fortie daies was an unfit that for Moses to receive all these instructions in for then he fell downe 〈…〉 nights before the Lord Deut. 9. â—5 to intreat him for the people there was not then such opportunitie for Moses to receive those directionâ— all the time being 〈…〉 unto God Tostat. qu. â—3 QUEST XXII Why Moses stayed fortie daies with God in the 〈◊〉 WHen the Lord had made an end Which was after fortie daies 1. Because all this time needed not be spent in promulgation of the former lawes which might have been delivered in a shorter time the Hebrewes thinke that Moses further received then their Cabala which if they indeed did understand to be the mysticall doctrine of the Messiah they therein should not thinke amisse but the Jewish Cabala hunteth after letters and syllables and doth gather mysteries out of them which hath no warrant from Moses 2. During then this time beside the receiving of these lawes and instructions Moses no doubt was exercised in the meditation of them and made perfect in the sense and understanding thereof as likewise the mysterie of the blessed Messiah was now revealed unto him 3. And although the Lord by the illumination of his Spirit could in one day have inspired Moses with the knowledge of all these things yet it pleased God that Moses should continue in this exercise the space of fortie daies for these two ends 1. That he himselfe might hereby be more assured of his calling and by this continuall meditation be throughly prepared and made fit 2. And that the people by this miraculous worke of Moses abode with God fortie daies without meat and drinke might be induced to receive Moses message and ministerie with greater reverence Simler QUEST XXIII Why the Lord gave the written law HE gave him two Tables of the Testimonie 1. the Lord gave not the written law to the ancient Fathers but deferred it till Moses time because as the Apostle saith lex non est posita justiâ— the law is not given unto the righteous habebaâ—â— in semetipsis justitiam legis they had in themselves the law of righteousnesse but after that this law of righteousnes grew into oblivion extincta esset in Egyptâ— and was as extinguished in Egypt c. it was necessarie to be renued by the written law Irenaeus 2. Lex data est ut per â—am lux qua in nobis est accendatur c. The law was given that thereby the light which was in us should bee increased Cyril The light of nature being dimmed it was to be cleared and renued by the law 3. Ambros addeth further Lex quid operatur nisi ut omnis mundus subditâ—s fieret Deo c. What else doth the law worke but that all the world should bee subjected unto God c. for by the law commeth the knowledge of sinne 4. Hierom giveth another reason why the written law was given which was first written in all mens hearts because Iudei se solos accepisse legem gloriantur c. The Jewes only boast that they received the law hereby is signified that seeing the law commandeth nothing which was not before imprinted in the heart by the instinct of nature that they qui leges haâ— observavâ—riut c. which should observe these lawes should obtaine the reward c. whether they were Jewes or Gentiles as S. Peter saith In everie nation he that feareth God and worketh righteousnesse is accepted with him Act. 10.35 5. The law also was given to prepare men for the Messiah whose comming then more and more approached for two waies did the old law lead men unto Christ one way Testimonium de Christo perhibendo by giving testimonie of Christ as our blessed Saviour saith All things must be fulfilled which are written of me in the law the Psalmes and the Prophets Luk. 24.44 alio modo per modum dispositionis another way by way of disposing by drawing men from idolatrie and holding them to the worship of the true God and so preparing them for Christ Thomas QUEST XXIV Why the Lord gave the law to the Israelites and to no other people THis law was also given unto the Jewes rather than to any other nation 1. Not for that they only were found to continue in the true worship of God all other nations being given to idolatrie foâ— they also fell presently to idolatrie in worshipping of a golden calfe and the Lord telleth them that he did not set his love upon them for their righteousnesse 2. But the reason was because the Lord would performe his oath and promises to their fathers to make them his people Deut. 7.8 So it appeareth quod ex sola gratuita electione c. that onely by the free and gracious election of God the fathers received the promises and their children had the law given them 3. But if it againe bee asked why the Lord did chuse the fathers of whom Christ should be borne Augustine answereth Quare hunc trahat illum non trahat noli velle dijudicare si non vis errare c. Why the Lord draweth one and not another do not take upon thee to judge if thou wilt not erre 4. The law also was given unto the Israelites especially for these two reasons imponitur duris superbis c. it was imposed first upon them that were stubborne and proud De duobus enim naturalis homo superbit de scientia potentia c. A naturall man is proud of two things knowledge and abilitie or power Therefore because the Jewes might take themselves to bee wiser than other people as both having more knowledge and greater strength to do those things which were requisite God therefore gave them the morall law written both to shew their ignorance in the duties which God required as also their insufficiencie of strength imponebatur etiam lex bonis Likewise the law was given unto the good and well disposed that they thereby might be holpen to performe those duties which they desired To this purpose Thomas ibid. 5. Hierom seemeth to give another reason of giving the morall law unto the Israelites first the Lord gave them his morall law but after they had committed idolatrie than hee required sacrifices to bee offered unto him rather than to idols Auferens
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