have forgotten it 2. That in this while they might see whether there were any blemish or defect in the lambe 3. That they might by the sight of the lambe be stirred up to a thankfull remembrance of their deliverance expected 4. To confirme them in the assured confidence of Gods assistance against the Egyptians that whereas they abhorred all these which did kill sheepe either for meat or sacrifice or any other cattell which they superstitiously adored yet the Israelites did foure dayes set apart their paschall lambes to that end without any danger or hurt intended by the Egyptians Pererius Ferus 2. This preparation of the lambe foure dayes before was peculiar only for this time and first passeover because afterward the cause was taken away for neither was there feare lest they should forget to take a Lambe for the Passeover and beside they needed no time to examine the wants and defects of the Lambe being experienced by their daily sacrifices how to make choice of the fittest beasts therefore where the law of the Passeover is repeated as Levit. 23. Deut. 16. the rite of preparing the Lambe foure dayes before is omitted 3. Iosephus is here found to be in an error that saith the lambe was to be prepared upon the 13. day against the 14. when as it is manifestly expressed that it was to be set apart upon the tenth day Perer. QUEST VII Whether a Lambe were killed in every house and how mâ—ny went to the eating of a Lambe LEt every man according to the house of the fathers c. 1. This name of house in Scripture is diversly taken sometime it signifieth all the nation of Israel which is called the house of Iacob Psal. 114. sometime for a whole tribe as the house of Iudah the house of Levi. But here it is taken more strictly for every family contained in their severall houses as appeareth vers 4. where one houshold or family was too little for the eating of a lambe there two neighbours were to joyne together 2. Every particular man is not charged to provide a lambe but the masters of the families onely Ferus 3. Yet not every housholder did provide a lambe as where the houshold was too little for in that case they were to joyne with their neighbours which was done in two respects both in regard of the povertie of such as were not able to provide a lambe and lest that if in every small family they should kill a lambe somewhat thereof might remaine untouched which was against the law of the Passeover neither were there more than one lambe killed in any one house 4. What number was allowed to the eating of a lambe is uncertaine The Hebrewes thinke that tenne were allotted to a lambe but that seemeth not to be generally observed for the lambs were not all of one bignesse nor every mans stomacke and eating alike yet Iosephus seemeth to confirme this opinion of the Hebrewes who writeth that Cesâ—ius the Governour of Judea being desirous to certifie Nero of the number of the Jewes dealt with the high Priest who by the number of the paschall lambs which were killed amounting unto two hundred fiftie and six thousand and counting ten to every lambe he gathered the whole summe of thirtie hundred thousand and seventie thousand that were gathered together at the celebration of the Passeover Ioseph lib. 7. de bello Iud. cap. 17. QUEST VIII Whether beside the paschall lambe there were any other solemne sacrifices NOw whether beside these particular lambes which were slaine in every house there was beside some publike solemne sacrifice it may be questioned But it is not like that there was any such at this time because Moses did so propound his request unto Pharaoh that they might goe three dayes journey to offer sacrifice unto God in the wildernesse therefore it is not like that they kept any publike solemne service of God in Egypt afterward in the time of Hezekiah and Iosias there were many solemne sacrifices offered at the Passeover but they must be distinguished from the Passeover it selfe which was eaten on the 14. day at night but these solemne sacrifices were offered on the 15. day the first solemne day of the Feast Simler QUEST IX Of the divers acceptations of the word evening Vers. 6. THey shall kill it in the twilight or betweene the evenings It is to be considered that the word vespera evening is taken two wayes 1. properly for the space betweene the Sun set and the shutting in of the day light altogether as Iudg. 19.9 it is called the lodging of the day and vers 14. the going downe of the Sunne and this may appeare both by the derivation of the Latine word vespera which is derived of vesper which is Venus starre and both goeth before the Sunne rise thereof called Lucifer the day starre and followeth immediatly his setting and is also called Vesper or Hesperus after the Greeke beside the Hebrew word ghereb signifieth a commixtion when as the day light and the darknesse seeme to be mingled together so that properly the evening signifieth the twilight which at Jerusalem where the pole is elevated almost 32. degrees continueth about the space of an houre and â—5 minutes Or the evening is taken more generally and so sometime it signifieth all the time from the declining of the Sunne in the afternoone till the setting thereof some time it signifieth the whole night as Gen. 1.5 the evening and morning were of the first day the beginning of the day and the night are taken for the whole Thostat Iun. It signifieth also sometime the latter part of the night toward the morning as where it is said Matth. 28.1 that in the evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sabbath when the first day of the weeke began to dâ—wne Mary Magdalene and the other Mary came to see the Sepulchre Marke readeth that they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very early in the morning But Pererius taketh exception here to Thostatus affirming that in the first place the evening is taken for the day being the end thereof and the morning for the night being the end also thereof and in the other place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dawning signifieth the beginning of the next day which the Jewes did begin to reckon from the evening as Luke 23.54 the same word is used where the Evangelist saith That day was the preparation and the Sabbath appeared or dawned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra. 1. The evening is rather taken for the night both because there was darknesse before there was light and so the night was first and then the day as also because in Scripture the civill day is counted from evening to evening Iun. and the beginning of a thing is more properly taken for the whole than the end 2. It is not denied but that the word dawning is sometime taken for approching or drawing neere but seeing S. Marke expoundeth S. Matthewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Never any man in earth Christ onely excepted kept the Sabbath without sin the Apostle saith He that is entred into his rest hath also ceased from his owne workes as God did from his Heb. 4.10 it is the rest onely of Christ where there shall be cessation from all the workes of sinne But that rest which Adam should have kept in Paradise was not Christs rest therefore he kept no rest there without sin he fell then before the Sabbath 10. That place lastly maketh to this purpose Psal. 49.13 Adam lodged not one night in honour for so are the words if they be properly translated the word is lun which signifieth to lodge or stay all night and thus divers of the Rabbines doe expound this place of Adam Upon these reasons it seemeth most probable that Adam did not continue one night in Paradise but fell in the same day of his creation Of this opinion are Irenaeus Cyrillus Epiphanius Moses Barcephas Philoxenus Ephrem with others rehearsed by Pererius upon this place though he himselfe be of another opinion That objection that so much businesse as the giving of names to the creatures by Adam the temptation of Eva by the Serpent and seduction of Adam by woman could not be dispatched in so small a time of six or seven houres may easily bee answered 1. It is evident by the text that the imposition of names was performed the day of his creation before the woman was made Gen. 2.20 and it asked no long time in regard of the singular wisdome and knowledge of Adam who was able at the first sight of the creatures without any long search or triall of their nature to give them fit names 2. Of Satans nimblenesse in hastening the tentation and insinuating himselfe to the woman there need bee made no doubt the celerity and agility of spirits is great 3. It was the coole of the day about the Eventide when sentence was given against Adam so that in the space of eight or nine houre from his creation to his fall all these matters might easily be done QVEST. XXXIII Whether Adam was cast out Vers. 24. THâ—â— hee cast out man c. 1. Where the Septuagint adde and placed him before Paradise whereupon some writers have descanted of the causes why Adam was placed before Paradise that by the sight thereof he remembring from whence he was fallen might more effectually repent his sinne the originall is otherwise that not Adam but the Cherubims were placed before Paradise 2. Whereas Theodoret thinketh that these Cherubims were not Angels but certaine terrible visions set to feare man from that passage it may be otherwise gathered out of Scripture where wee read that the Cherubims pictured over the Arke were beautifull faces representing Angels and therefore the Prophet compareth the king of Titus glittering in his pretious stones to the Cherub Ezech. 28.14 3. Concerning the fiery shaken sword we refuse 1. either the collection of Tertullian who taketh it for torrida zâ—â—a the parching countrie under the aequinoctiall or of Liranus who would have it to be a certaine wall of fire about Paradise or of Rupertus that understandeth it of purgatorie fire for all these are deceived about the translation the word signifieth not a fiery sword shaken but rather a sharp sword shaken as the Chaldâ— paraphrast readeth which by the shaking seemeth to glitter as the flame of fire or because the word Lahat signifieth to inflame it is not unlike but that some fierie inflammation in the likenesse of a sword might be set as a terrour in that place Iun. 4. Places of Doctrine 1. Doct. Spirits have power to possesse bodies and speake out of them WHereas Satan useth the serpent and out of his trunke frameth a voice we neede not thinke it strange that the Devill hath this power to possesse the bodies of beasts and to speake out of them which though Iulâ—aâ— the Apostata counted a fable Cyrillus learnedly sheweth the like to have beene done out of the heathen writers as how in Homer Achilles horse inspired by Iuno foretelleth his death Pâ—rphyrius writeth that the river Causus saluted Pythagoras saying Ave Pythagora and Phylostratus that a certaine Elme saluted Apollonius Isogonus Cithiensis saith that in Rhodeâ— a certaine bull consecrate to Iupiter did speake The Pagans therefore and Atheists finding the like in their owne writers have no reason to deride this storie of the Devils speaking in the serpent Perer. 2. Doct. Adam and Eva sinned not before they were tempted WHereas Satan was the first that inveigled the woman with ambitious desire saying yee shall bee as Gods vers 5. The opinion of Prosper is discovered not to be sound that our first parents were tickled with pride before the tentation and therefore were permitted of God to fall into it for this difference is made betweene the sinne of man and of the Angels he fell being seduced but the other of their owne pride without a seducer transgressed 3. Doct. Adam if he had not sinned should not have died Vers. 19. DVst thou art and to dust thou shalt returne hence it is gathered that death was not naturall to man but hapned because of sinne contrary to the opinion of Iosephus that thinketh that man should have died though he had not sinned but his life should have beene much longer It was the opinion also of the Pelagians that death was in mans nature and sprang not from sinne Not much differing is the sentence of the Popish writers that man was created mortall by the condition of his nature yet preserved by a supernaturall gift the contrary is evident from hence because it was never said to man before he had sinned that he should returne to dust 4. Doct. The Trinity proved out of the Old Testament Vers. 22. BEhold the man is become as one of us This is an evident place against the Iewes to prove the Trinity for here the Lord speaketh of more than one neither can it be answered that it is but a phrase of speech to use the plurall for the singular for here is more than a phrase this speech could not be true to say one of vs if there were no more than one person in the God-head 5. Doct. Why God suffered Adam to be tempted and fall FUrther whereas the question will be demanded how it stood with Gods justice and holinesse to suffer man to be tempted whom he foresaw should fall Our answer is this 1. we say with the Apostle O the deepenesse of the riches both of the wisdome and knowledge of God! how vnsearchable are his judgements and his waies past finding out Râ—m 11.33 And Augustine maketh the same answer to this question Altitudinem consiliâ—eâ—us penetrare non possum c. I cannot enter into the depth of Gods counsell 2. Yet for as much as God had given man free-will and sufficient strength to resist this tentation if he would it was fit he should be left to
5. to 10. 3. The punishment of blindnesse upon the Sodomites vers 11. Secondly the overthrow and destruction of Sodome is described 1. the cause God rained from heavenâ— 2 The manner fire and brimstone 3. The lamentable effect the Cities were overthrowne 2. The divers readings v. 1. Lot sate in the gaâ—es of the City H. gates of Sodome caet worshipped with his face to the ground H. S. C. bowed himselfe with his face T.P.G.B. heb Shacah to bow or humble the body v. 6. that we may company with them S. know them caet v. 9. he came in as a stranger H. came in to dwell H. one came to sojourne C. P. he came alone as a stranger G. he came as one to sojourne B. this man but one came to sojourne T. heb eechad one v. 14. which married his daughters S.B.P. which were to marry his daughters H.T.G.C. v. 15. in the punishment of the City T.G. sinne of the City sic heb gnaven v. 16. and set them without the City Sept. have not this clause as the rest have v. 17. lest I be overtaken S. lest I perish caet v. 19. I cannot be saved in the mountaine S.C.H.B. I cannot escape to the mountaine P. T. G. heb malat to escape so it is taken v. 17. escape to the mountaine v 20. is it not a little one meaning City cater is not res perixigna a small matter I. which I aske T. it seemeth rather to be referred to the City segnai little whereof the City was called tsegnar or Zoar. my soule shall live because of thee S. my soule shall live caeter v. 21. I have admired thy face in this word S. I have received thy face in this thing caet nasah to receive T. interp I have respect of thee or unto thee v. 26. his wife looked backward S. looked behind her H. C. Lots wife behind him G. or following him looked backe B. his wife looked backe behind him P.T. sic heb for Lot went after his wife to set her forwards 28. flame arised S. sparkes H. smoke cae chitâ—r smoke v. 33. he knew not when he slept and when he rose S. when he lay downe and rose up câ—t 38. Called his name Ammon the sonne of my sonne in law S. Ammon 1. the sonne of my people H. called him the sonne of my people C. called him Ben Ammi câ—t sic heb The explanation of doubts QVEST. I. Why Lot sate in the gate of the City Vers. 1. LOt sate at the gate of the City c. 1. Neither as a Judge because hee sate in the gate which was the place of judgement 2. Neither to meet his shepherds with their flockes 3. But Lot there sate as Abraham in his tent doore to take occasion to entertaine strangers as also knowing the wicked use of the City to preserve them from their rage and violence Calvin QVEST. II. Of the 2. Angels that came in the evening Vers. 1. IN the evening came two Angels These two were not the sonne and the holy Ghost as some thinke and that God the father staid still with Abraham but they were as they are called Angels 2. They are two nor for that one had commission to destroy Sodome the other to deliver Lot or as though one Angell had not sufficed for this businesse but they were both joyned in commission as it pleased God 3. These were Angels and not Prophets which are also called men because they were Angels in nature and men in their habit 4. They stayed not 5. houres in the way as the Hebrewes thinke but Sodome was of such distance from Abrahams tent that the journey might well aske 5. or 6. houres 5. They came about eventide to Lot at noone and in the cleare day to Abraham they were to him messengers of joy but now Ministers of judgement 6. Lot bowed himselfe upon his face aphim his nose touched the ground which is not added here and not before concerning Abrahams obeysance as though Abraham being the more worthy person would not bow so low as Rabbi Carus but it is added ex abundanti Mercerus QVEST. III. Of Lots inviting of the Angels into his house Vers. 2. SEemy Lords 1. It is but a curious observation that adonai is here written with patach as being but a civill salutation and before c. 18.3 with camets as being then properly spoken of God for neither did Abraham know them at the first to bee Angels nor yet is the word in most copies there written with cametz 2. Neither doth Lot say turne aside into my house as by the posterne or privy gate for feare of the Sodomites as Rasi for their going in was well knowne unto them 3. It is also a curious note that Lot would have them first goe in and then wash that they might not bee seene washing in the streets 4. Neither doe the Angels at the first refuse that Lot might not come in danger for lodging of strangers which was publikely forbidden as some thinke in Sodome But they civilly refused to make triall of Lots humanity as for the same cause our Saviour did the like to make his two Disciples more earnest Luke 24. Mercer QVEST. IV. Whether the children and all the people of Sodome came together Vers. 4. FRom the young to the old all the people from all places 1. Not such children only as were of discretion came together Cajetane but even the youth of the City corrupt by the evill example of the rest flocked together with the rest Calvin as wee see that children where an unruly company is assembled doe run on heapes 2. Neither as Lyranus and Tostatus is it an hyperbolicall speech that all the people came together but it is most like that this was a generall concourse of the whole City all besetting Lots house some nearer some further off Pererius 3. Some thinke that the Sodomites would admit no strangers to come in among them and therefore they were so earnest against these young men for whereas there are 4. properties among men 1. mine is mine thine is thine 2. mine is thine and thine is mine 3. mine is mine and thine is mine 4. mine is thine and thine is thine the 1. of naturall men the 2. of populare the 3. of cruell men the 4. of godly the Sodomites were of the first and third ranke being unmercifull to others all having to themselves Mercer QVEST. V. Of the beastly and immoderate lust of the Sodomites Vers. 5. BRing them to us that we may know them c. 1. Their meaning is not that they would know what guests hee had received into his house 2. Neither did they by a mannerly tearme conceale their vile lust Calvin 3. But they were come to that impudency that they were not ashamed publikely to proclaime their wickednesse but the Scripture setteth downe an unhonest thing by an hohonest name 4. And this seemeth to have beene extraordinary and not usuall thus to beset Lots
of them 4. Therefore it is best to understand death here generally both of the mortalitie of men and the destruction of the fruit and so to comprehend them both Iun. And so Pharaoh desireth for this once to be spared that if he keepe not promise with them afterward then he will desire no favour QUEST XI Of the mysticall application of this plague of Locusts FOr the mysticall application of this plague of Locusts first Origen thereby would have signified obstinate and disobedient men that cannot indure the government of God their King over them as the Locusts are said to have no King Prov. 30. 2. Augustine making a resemblance betweene this ninth plague and the ninth Commandement doth by Locusts that hurt by biting understand the false witnesse and the slanderous tongue and as the Locusts cannot flie of themselves but are carried by the wind so the false tongue is ruled by the spirit of Satan 3 Gregorie findeth out other applications as one while he thereby understandeth the people of the Jewes that like Locusts would leape forward that is make great profession of obedience but fall againe to the ground againe by the Locusts he understandeth the Gentiles that gathering in troupes as Locusts doe fight for the faith Likewise hee doth referre it to Christ that like as a Locust leaped out of the hands of his enemies and by his resurrection escaped out of the bands of death 4. In these applications we may observe three things first the varietie how one differeth from another in their conceits whereas Scripture is alway consonant Secondly the multiplicity of sense which is coined by one and the same man but the sense of Scripture is one Thirdly they accommodate the same Scripture to signifie contrary things as both good and evill whereas the Scripture as a fountaine doth not at one place send forth sweet and bitter 5. Therefore for the mysticâ—ll application leaving these fantasies and devices of men wee will have recourse to the Scripture it selfe which by biting flies and Locusts understandeth both the violent enemies of the Church such as by tyrannie and cruelty oppresse it as the Lord saith he will hisse for the Flie of Egypt and the Bee of Assur and they shall come and light upon the valleies Isa. 7.19 as also the spirituall enemies as false teachers Heretikes Seducers which are compared to Locusts that rise out of the smoke of the bottomlesse pit Apocal. 9.4 Rupert Simler QUEST XII How Moses turned himselfe going out from Pharaoh Vers. 18. THen he went out from Pharaoh 1. Moses is here understood though not expressed because he was the more principall and he at other times had removed the other plagues 2. This may serve to expound that other place vers 6. that Moses turned himselfe and went out from Pharaoh which some doe interpret according to the use and fashions of the East countries as it is observed in Turkey at this day that when they depart from the King for signe of reverence they goe backward and so they thinke that Moses did here But if Moses had gone backward then he had not turned himselfe at all and the word here used phanah signifieth to looke backe or turne the face Num. 16.42 They turned their face and looked toward the Tabernacle if Moses then departing from Pharaoh turned his face then was his backe toward the King 3. Wherefore the meaning of it is that Moses either went out in haste to dispatch that thing which he had foretold Simler Or hee went away in great indignation as not sustaining any longer to talke with such a wicked man as also by this his suddaine departing signifying that the Lord would deale no more with him by messages Ferus Of the ninth plague of the three dayes darknesse QUEST XIII Of the cause of the darknesse of Egypt Vers. 21. STretch out thine hand that there may be darknesse c. Concerning the cause of this darknesse 1. Neither was it caused by an eclipse of the sunne as Philo For though the sunne had beene eclipsed yet other starres might have given light but they had none at all and the eclipse of the sunne is generall this darknesse was onely in Egypt neither doth the sunne continue many houres in the eclipse much lesse three dayes 2. Neither was this darknesse in blinding of the eyes of the Egyptians as the Sodomites were blinded for to what purpose then should it bee said that it was palpable darknesse that might be felt 3. Neither was this darknesse onely a privation of the light of the sunne as Gloss. inter linear but there was some impediment in the aire because it is said it was a thicke and palpable darknesse 4. Neither yet was the cause of this darknesse onely in the aire which was incrassate and thickned with darke mists Paul Burgens Perer. For the stretching of Moses hand toward heaven sheweth that the beginning of this darknesse came from thence and that as at Iosuahs bidding the sunne was stayed in his motion so here by the power of God in the stretching out of Moses hand the sunne withdrew his light as he did in the passion of Christ. 5. So that two causes here concurred both the celestiall lights above were hindred from shining upon Egypt and the aire also was thickned with darke mists like as the cloud which went before Israel on the one side gave light to Israel and on the other it was darknesse to the Egyptians Lyranus Thostatus Cajetan Simler And unto this miracle the Prophet Amos seemeth to allude chap 8.9 In those dayes I will cause the sunne to goe downe at noone and I will darken the earth in the cleare day Ferus Two reasons are yeelded of the darknesse the suppressing of the light of the sunne the privative cause and the bringing of darknesse upon the aire the positive cause QUEST XIV How it is said the darknesse was felt Vers. 21. EVen darknesse that may be felt 1. The Chalde expoundeth the word mashash for recessit the darknesse of the night departed that is the darknesse of the night was obscured by this darknesse but the word properly signifieth to feele as Gen. 27.12 and so the Septuagint and Latine doe here read Paguin Montan. Vatabl. with the rest 2. Philo taketh this to be spoken in respect of the effect because it was so darke that they were faine to goe feeling up and downe but seeing they stirred not out of their places it seemeth that little feeling served their turne 3. Others thinke that it is an hyperbole onely to shew the greatnesse of the darknesse Pellican But where the words admit a plaine sense of themselves wee need not runne unto figures 4. Some thinke they were therefore called palpable not in respect of the darknesse which is properly the object of the sight not of the feeling and so cannot be felt but of the aire the subject of the darknesse which was thickned with grosse mists and vapours so that
evening by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning it cannot be avoided but that S. Matthew meaneth the morning and till the morning of the third day Christ was not risen therefore Pererius without cause findeth fault here with Thostatus yet notwithstanding in this place the eventide or twilight is not taken any of these three waies but properly for the shutting in of the day QUEST X. Of the time when the Passeover should be killed betweene the two evenings BUt what should be here meant by the two evenings there are divers opinions 1 Some take these two evenings for the two twilights of the evening and morning Lippoman But that cannot be for so he alloweth the whole night for the killing of the paschall lambe which was to bee counted with the fifteenth day following whereas they are commanded to kill the Passeover on the 14. day at even 2. Masâ—uâ— in 5. Iosua reporteth this to be the opinion of most of the Hebrewes that the evening is to be taken from the first declining of the sunne in the afternoone untill it set and they are the two evenings the first when the sunne beginneth to turne in the afternoone the other when it is in the setting so also Rabbi Salomon But this seemeth to be somewhat hard to take halfe the day for the evening for after the sunne beginneth to decline there is much day behind as it is called Gen. 29.7 haioâ— gadol which cannot be said to be any part of the evening 3. Some doe take these two evenings the one to begin at the sunne set the other when it beginneth to be night and the space betweene which we call the twilight to be those two evenings Aben Ezra Oleaster Bâ—rrh Which space they define to containe about an houre and a third part Pellican But this interpretation cannot hold for after the sunne set began the 15. day to be counted when they were first to eat unleavened bread Levit. 29.9 which was upon the eve of the fourteenth day chap. 12.18 that is presently following the 14. day but they were to kill the paschall lambe upon the 14. day before the 15. day came so the times must be distinguished betweene the killing of the lambe which was betweene the two eventides upon the 14. day and the eating thereof with unleavened bread which was in the evening following after the sunne set Perer. 4. Wherefore there remaineth a fourth exposition which is this They divided the naturall day from sun to sun into foure parts which each of them containeth three houres and the first part was from the breake of day for the three first houres and was called of the last houre tertia the third houre the second part sexta the sixth houre the third nona the ninth houre and the fourth from thence unto night and was called vespera the evening the first evening was toward the sunne set some two houres before Cajetanus or three and the other at the sun set in this space they were to kill the paschall lambe of this opinion is Iosephus a most expert and skilfull man in the Jewish rites and observations who writeth that the Priests used to kill the paschall sacrifice from the ninth houre to the eleventh lib. 7. de bel Iud. c. 17. and it seemeth that in the twelfth houre which was the last they did rost and dresse the lambe and after sun set eat it And this interpretation may be thus further confirmed 1. Because they were to kill the paschall lambe on the 14. day but after the sunne was set the fifteenth day began Perer. 2. If they should not have killed the lambe till the sunne set they should not seeme to have sufficient time the night then comming upon them to kill the lambe dresse and prepare it 3. The example of our Saviour doth warrant it who sent his Disciples before the evening to prepare the Passeover and when even was come he sate downe with the twelve to eat it Matth. 26.14 The Passeover was killed and made readie before the evening came Masius 4. Beside the phrase of Scripture doth also approve and justifie this interpretation for when as our Saviour fed the five thousand before they sat downe it is said the even was come Matth. 14.11 when the sun was not yet set for the time would not then have served to have placed them all upon the ground and given them all bread there being so few servitors none but Christs Disciples and beside S. Marke saith this was done when the day was farre spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 6.35 This then was one evening when the sunne began to draw low then afterward it is said When the evening was come Christ was in the mountaine alone Matth. 14.23 this was the other evening when the sunne was set Perer. Iun. Simler QUEST XI Whether the Passeover was killed in the first evening when the foureteenth day began or the latter BUt whereas the Hebrewes counted the dayes and so observed their Feasts from evening to evening so that every day civill had two evenings the one where it began the other where it ended the question is whether the paschall lambe were to be killed on the evening when the 14. day began or when it ended But it doth evidently appeare that was to be killed in the end of the 14. day and so in the latter evening and not in the first 1. Because they were commanded to eat unleavened bread in the end of the 14. day at even chap. 12.18 when the fifteenth day began for they were not to eat unleavened bread till the fifteenth day Levit. 13.6 But if they were to take the first evening when the fourteenth day began then they were to eat unleavened bread all the 14. day 2. Againe it is said that they should eat the flesh the same night with unleavened bread that is the same night after they killed the Passeover but if they killed it the evening before when the 14. day began then they did eat unleavened bread upon the 14. day and so eight dayes in all for from the evening before the 14. day till the evening after the 21. day are eight dayes but they were commanded onely to eat unleavened bread seven dayes from the 14. at even till the 21. day at even chap. 12.18 3. Beside the practice of our Saviour Christ sheweth how the Passeover was to bee kept according to the law hee did eat the Passeover the same night wherein he was betraied 1 Cor. 11.23 and the next day he suffered which was the 15. day of the moneth for it is the generall received opinion that Christ suffered upon the 15. day of the first moneth insomuch that Beda saith Nulli licet dubitare Christiano No Christian ought to doubt thereof it must be then of all confessed that Christ in all respects observed the law if he suffered upon the 15. day and the eve before eat the Passeover being immediatly before prepared and made readie for him then
host of Israel so many divisions had beene superfluous 3. This dividing of the tribes into severall quadrants had beene discommodious unto them for both they had no time to doe it the Egyptians so eagerly pursuing them and beside it would have weakned them to have beene divided into so many parts 4. And by this meanes they could not all have had Moses to bee their guide to goe before them which would have beene a dismaying unto them if the host had beene quartered out into so many parts And of this opinion that they all went one way thorow the Sea are Thostatus Lyranus Cajetane Ex Perer. QUEST XV. Which of the tribes first entred into the red Sea BUt this being made manifest that all the host of Israel went together the same way there is another doubt which of the tribes went first 1. Hierome upon the 12. of Hoshea saith that the Hebrewes doe hold that the tribe of Iudah entred first and that thereupon that tribe deserved to have the principalitie over the rest according to the prophesie of Iacob Genes 49.10 and to this purpose they alleage the words of the Prophet which they translate thus Iudah a faithfull witnesse descended with God into the Sea and is faithfull among the Saints Hosh. 11.12 But in this translation somewhat is added for in the Originall there is no mention at all of the Sea and the rest is corruptly translated for the word ghâ—dh signifieth here not a witnesse for then it should be ghedh but adhuc yet and the other word radh commeth of rudh to rule not of jaradh to descend so that this is the right translation of the words Iudah yet ruleth with God that is though Ephraim were fallen away from God yet Iudah continued upright and stedfast in the worship of God 2. Lyranus reporting the same opinion of the Hebrewes saith that they also affirme that Aminadab the Prince of Iudah was the first that went downe into the Sea and that the rest being animated by his example went in after him to which purpose they cite that place Cantic 6.11 My soule troubled me because of the chariots of Aminadab as the Latine readeth or My soule set me as the chariots of Aminadab as the Septuagint which they say had relation to Aminadabs valiant marching into the Sea before the people But the word amminadib is here no proper name but is taken for the willing people for the proper name Amminadab is all one word Numb 7.11 but here are two and the proper name is written nadab with chametz but here nadâ—b with jod some doe translate it the chariots of the noble Vatab. Montan but then it should be nedib it signifieth the willing people as Psal. 110.3 and the meaning is that the Church with her willing people maketh haste as being set upon chariots to come unto Christ. And further it is not to be thought that there were any chariots among the Israelites but that all went a foot the Lord leading them as sheepe after him 3. Therefore it is most like that the first which went into the sea was Moses himselfe for he was neerest unto the Sea when he stretched his hand over it and beside it was the part of a good Captaine in such extremitie to goe before his people to incourage them Iosephus also thus writeth hereof Moses primus progreditur hortatus Hebraeos ut alacriter sequantur per viam divinitus datam Moses first goeth forward exhorting the Hebrewes cheerfully to follow by the way which the Lord had made lib. 2. antiq Iud. cap. 7. QUEST XVI Whether the Israelites went thorow the middest of the red Sea or onely a part of it Vers. 22. THen the children of Israel went thorow the middest of the Sea 1. Some thinke that the Israelites did not goe thorow the Sea in the breadth thereof to the other side but fetched a compasse like a semicircle and arrived on the same side againe beyond the mountaines of which opinion are the Hebrewes to whom Thostatus consenteth using these reasons to confirme his opinion 1. The Egyptians bodies were cast up upon the shore where the Israelites arrived for they could not see them on the other side over all the breadth of the Sea but the Egyptians were neerer to their owne shore when they were drowned going into it but late in the night after the Isaaelites now the Sea useth to cast up things at the next shore 2. Againe it was after midnight when the Hebrewes went into the red Sea and about the morning were the Egyptians drowned in the space of five or sixe houres it is not like that the Hebrewes could goe all the breadth of the red Sea 3. This further appeareth that the Israelites returned to the same side againe because they pitched in the desert of Ethan when they went into the Sea and went three dayes journey in the â—ame desert of Ethan after they came out of the Sea Numb 33.8 which desert of Ethan is also called the desert of Sur Exod. 15.22 4. If they had gone over the red Sea they should have beene forced to have come over the Sea againe to gâ—t into the land of Canaan for they were further off from Canaan on that side toward Arabia than on the other toward Egypt and the red Sea did not bound the land of promise on the West but onely toward the East as the land is described and confined from the red Sea to the Philistims Sea Exod. 23.31 Contra. But these reasons may easily be answered 1. Though it be admitted that the Egyptians were neerer their owne coasts when they were drowned than the other side yet by the tempest and course of the water which came against them they might be and were carried to the other side for Cajetane well observeth that the Egyptians when their chariot wheeles were taken off fled away from Israel and fled against the waters that returned upon them vers 27. the violence of the waters then did drive them to the other side wherein Gods speciall worke also is to be seene that to the comfort of his people would have the Egyptians bodies cast up in their fight whereas usually bodies being drowned doe sinke in the waters and flote not 2. The Israelites were above five or six houres in going over the Sea they went all the night aâ— is shewed before quest 14. neither were they all passed over when the Egyptians were drowned as is shewed vers 29. for the Israelites walked on still 3. The desert of Ethan is so called on both the sides of the Sea both where the Israelites entred and where they arrived as Lyranus thinketh they were two deserts of the same name and Iunius well thinketh that both that desert on Egypts side is so called and where they travelled afterward when they had gone over Annot. cap. 13. v. 20. Ethan is not the same with the desert of Shur which bounded the Ismaelites countrie Gen. 25.18 4. It was not
her song The Lord hath looked upon the poore degree of his hand maide Luk. 2.48 and as Hagar saith Thou Lord hast looked upon me Gen. 16.13 Or in judgement as here he looketh toward the Egyptians whom hee saw before but seemed to winke at them and suffered them to goe on Simler 2. The Lord looketh toward them toward the morning to open the eyes of the Egyptians ut serò videreâ—t quò ipsos projecisset furoris sui impâ—tus that they might see though too late whether the force of their furie had cast them Calvin ut utrinquâ— conspicua esset potentia Dei that the power of God might be apparent in the destruction of the Egyptians and the deliverance of his people Simler The Israelites it being now day might with comfort behold the Lords mightie worke And this was a lively type of the resurrection of Christ which was in the morning Ad ortum solis justitia â—â—ra qua Christus resurrexit judicantur satellites Satana At the rising of the Sunne of righteousnesse at the houre of Christs resurrection the hands of Satan were judged Pellican The power of darknes was then perfectly conquered as here Pharaoh and his host at the appearing of the day are subverted and overthrowne in the sea QUEST XXI By what degrees the finall subversion of the Egyptians was wrought in the red Sea Vers. 25. FOr he tooke off their chariot wheeles In these degrees this finall and last judgement was brought upon the Egyptians 1. The Lord disturbed them an horrible feare was sent upon them as is shewed in the former verse procured by the tempests and grievous thunders and lightnings sent upon them Simler 2. Which lightnings and tempests with winde and raine the Lord sent upon them when hee looked out of the cloud as is more fully declared in the Psalmâ— 77.16 The waters saw thee O God the waters saw thee and were afraid the clouds powred out water the heavens gave a sound yea thine arrowes went abroad the voice of thy thunder was round about Iunius 3. Their chariot wheeles were taken off and he drave them slowly that is not Pharaoh drave his chariots Simler or the chariots drave heavily Vatab. or He carried them with violence Calvin Septuag for the word signifieth to leade â—ahag Isai. 11.6 But the Lord drave them slowly or heavily that is caused that their chariots could not goe partly because the wheeles were violently taken off Simler partly because the earth being moistned by the returning of the waters clogged their wheeles that they could not go 4. The Latine translator readeth Ferebantur in profandum They were carried into the deepe which although it doe not expresse the sense of the word which signifieth heavinesse not the deepe yet this was another hindrance unto the Egyptians that their chariots were forced descending into the deepe places of the sea and so suo so pondere dâ—mer serunt they did sinke themselves with their owne waight Pellican As in the next chapter vers 10. Moses saith They sanke as lead in the mightie waters 5. Hereunto may be added Vt se invicâ—m impedâ—rent That they hindred one another Ferus Equi impiugâ—banâ— Their horses floundred and ran one upon another Zeigler 6. And to make up the full measure of their judgement the water came together upon them and they fled against it as followeth vers 27. Iun. QUEST XXII Of the number of the Egyptians that perished Vers. 28. SO the water returned and covered 1. Touching the number of the Egyptians which perished in the water Iosephus saith that there were in Pharaohs host 50. thousand horsemen and 200. thousand footemen which all were drowned in the waters not one of them remained 2. But it is hard to gesse at the certaine number seeing the Scripture hath not set it downe yet it is most certaine that their number and multitude was very great for Pharaoh had not onely sixe hundred of the choice chariots but all the chariots of Egypt beside and all his chosen captaines were drowned also in the sea chap. 15.4 Oresius doth make this an argument of their great numbers because the Hebrewes being 600000 of fighting men were afraid of them and had no power to resist them but made full account all to be put to the sword and there to have their graves cap. 14.11 Ores lib. 1. cap. 10. QUEST XXIII Whether Pharaoh himselfe were drowned in the Sea COncerning Pharaohhimselfe 1. That opinion of Manethon is utterly untrue that hee himselfe escaped and reigned after this in Egypt 25. yeeres and 4. moneths for the contrarie is gathered out of the Scripture First because the Lord said before that hee would get him honour upon Pharaoh and all his host God therefore was noâ— honoured onely in the overthrow of Pharaohs host but of Pharaoh also himselfe Againe they which pursued the Israelites followed after them also into the sea vers 23. but Pharaoh himselfe with his host pursued them vers 10. and therefore Moses thus speaketh cha 15.9 The enemie said I will pursue I will overtake them which is specially meant of Pharaoh himself But not one escaped of all that went into the sea vers 28. as Iosephus also witnesseth Ita totus ille exercitus est deletus ut ne nuntius quidem cladis domum reverteretur All the host was wholly destroyed that not one remained to carrie tidings home of their destruction The Psalme also speaketh evidently Psal. 136.15 Hee overthrew Pharaoh and his host in the sea 2. But yet the opinion of the Hebrewes whereunto Thostatus consenteth may safely here bee received and it is very probable that Pharaoh was the last of all that was drowned that seeing all the Egyptians were overwhelmed in the waters he which had been the greatest cause of this their ruine should have also the greatest griefe 3. What this Pharaohs name was it is uncertaine Eusebius in his Chronicle saith it was Cenâ—â—res Manethoâ— in Iosephus calleth him Thermasis Cheremon Amenophis Lysimachus and Cornelius Tacitus say his name was Bâ—câ—horis In such uncertaintie of so great antiquities and varietie of opinion nothing can be certainly affirmed neither to be ignorant in such things is it much materiall Perer. QUEST XXIV Whether the Israelites were all gone over when the Egyptians were drowned Vers. 29. ANd the children of Israel walked upon drieland 1. Some thinke that the Israelites were first passed thorow the sea before the waters returned upon the Egyptians and therefore reade it perrexerant per medium maris they had gone through the middest of the sea in the preterpluperfect tense Pellic. Osiand 2. Iosephus thinketh that the Israelites were come to the other shore before the Egyptians entred Iamque in adversum littus Hebrai evaserant The Hebrewes were now escaped to the contrary shore But this is not like that either the Egyptians were not yet entred or that the Israelites were all gone over before the waters came together because the Egyptians made all haste and were
Quia corpora coelestia non suscipiâ—â—t peregrinas impressiones The heavenly bodies receive no forren or strange impressions Thostat This may be admitted and yet the sunne shall be hot for that is no elementary or forren impression but a quality inherent and native in the sunne seeing the Scripture saith nothing is hid from the heat thereof Psal. 19.8 which heat may be increased by the reflexion of the beames of the sunne and the exhalation of hot and drie vapours but the beginning of vitall and comfortable heat without any inconvenience may be granted to come from the body of the sunne as the fountaine thereof 3. Now the reason why the sunne as he riseth higher so waxeth hotter is this when the sunne is too low his beames doe not fall directly upon the earth but being in the East they tend to the West but as the sunne ascendeth unto the meridianall point so his beames doe descend and smite upon the earth which then beginneth more and more to feele the power and force thereof Tostat. 4. In that the Manna melted by the heat of the sunne but was hardned by the fire for otherwise it could not be baked and made into cakes it appeareth that neither of these proceeded from any naturall disposition or quality in the Man for if naturally it had beene dissolved by the sunne the heat of the fire in like manner would have wrought upon it therefore both these operations in Manna proceeded not from any naturall qualitie therein but was wrought extraordinarily by the power of God so disposing Tostat. quâ—st 11. 5. And this was the reason why it melted by the heat of the sunne to stir up the people to gather it betimes that they might have time to prepare it and then attend other businesse if it had beene to bee gathered all day they might have beene more slothfull and negligent Calvin 6. The time then of gathering Manna was after the sunne rise so soone as the dew was off the ground untill the sixth houre of the day toward noone when the sunne began to be hoâ— Lyran. QUEST XXXI How they gathered twice so much upon the sixth day Vers. 22. THe sixt day they gathered twice so much c. 1. Some thinke that they gathered no more upon the sixth day than they did other dayes but that it was multiplied by the power of God and became twice as much that is two gomers for every man Ioseph Lyran. But the words of the text are otherwise they gathered twice so much it was not then made twice so much when it was gathered but they indeed gathered twice so much as they did upon any other day 2. Therefore herein the miracle was seene that upon the sixt day there fell twice so much as upon the other dayes Marbach And they indeed gathered as much againe as they used to doe for otherwise if the Lord had not commanded them so to doe to gather double upon the sixt day they had transgressed in exceeding a gomer in their gathering yet they are not reproved but commended for it And Moses saith they did herein the same thing which the Lord said If it were then Gods commandement that they should gather double this doubling was in their gathering not in the increasing afterward God would not have commanded them to doe that which was not in their power but in his owne working It was in their power to gather double when God had sent it upon the ground But it was in Gods hand onely to increase and multipliâ— it when it was gathered Sic fere Tostat. quaest 12. QUEST XXXII What moved the Rulers to come and tell Moses that the people had gathered double Vers. 22. THe Rulers of the Congregation came and told Moses These were not the Captaines over thousands and hundreds and over fifties for they were not instituted till afterward chap. 18. nor yet were they the 70. Elders which also were not yet appointed but they were the Princes of the tribes and families such as are rehearsed Numb 1.2.7 Tostat. 1. Some thinke that these Princes came of a good minde and feared lest the people transgressed the commandement in gathering double because they knew not Gods will yet touching the Sabbath Ferus But they could not be altogether ignorant of that seeing the Lord by Moses had told them before vers 5. that upon the sixt day they should gather twice so much as they did dayly 2. Some impute it unto their forgetfulnesse and incredulitie that they beleeved not the word of God that he would send them double food upon that day Calvin Galâ—s But it is not like that the Princes and chiefest men which used to consult with Moses and were directors to the rest were more ignorant and of lesse beleefe than the common people neither doth Moses here reprove them for any such unbeleefe 3. Therefore the sounder opinion is that they were not ignorant herein of Gods commandement of gathering double and that the people did therein as they were commanded but they came to Moses to receive further direction how that double portion which they had gathered should bee ordered Tostat. 4. Another opinion is that Moses had not yet propounded to the people what the Lord had said concerning the double portion to be gathered upon the sixt day vers 5. but the people of themselves did it being accustomed to keepe the Sabbath knowing that upon that day they were to rest and yet that it was not Gods will they should fast that day and altogether abstaine from meat Piscator But this would lay both an imputation of unfaithfulnesse to Moses that he should conceale any part of Gods counsell from them especially in so necessarie a thing as the observation of the Sabbath was and of ignorance upon the Rulers of the Congregation that the common people did better know what was to be done than they and although it was an usuall custome among the people of God to keepe the Sabbath yet they were not yet so well instructed in the manner of the observation thereof therefore I rather preferre the opinion of Tostatus herein next before alleaged QUEST XXXIII Of the meaning of the 23. verse and whether they dressed upon the sixt day that which was reserved for the seventh Vers. 23. THe rest of the holy Sabbath is to morrow 1. Thostatus in not rightly pointing or distinguishing this verse putteth this word morrow to the next sentence reading thus Crâ—s quodcunque operandum est facite To morrow what is to be done do and so much busieth himselfe about the meaning of these words resolving upon this sense that what was to be done the next day about their victuall because it was the Sabbath they should doe it now but although this indeed be the meaning of the words following that what they had to seeth and dresse the next day they should doe it now yet all this labour might have beene spared if the word morrow be joyned with the former
In quantum speciale tempus determinatur in signum creationis in that a speciall time is determined in signe of the creation it is ceremoniall Thom. And in this manner the Jewes onely kept the Sabbath upon the seventh day and no other nations beside and therefore Seneca derided the Jewes as though they did Septimam partem â—tatis inutiliter amittere Lose the seventh part of their age without any profit because they rested every seventh day unto the Lord and Ovid calleth the Jew virum septimum the seventh man because hee kept the seventh day Tostat. QUEST V. To observe one day of seven unto the Lord is Morall BUt this must be added further that the prescribing of some certaine day for the service of God is not ceremoniall as Thomas before seemeth to affirme but the speciall limitation of the seventh day the prescription and taxation of which day precisely is now abrogated yet so as that still one day of seven must be kept still This then may be safely affirmed that to keepe one day of seven holy unto the Lord is morall and not ceremoniall and although the precise rest of the seventh day which was enjoyned the Jewes be now abrogated by the libertie of the Gospell because it was a type of our rest in Christ and the bodie being come the shadow ceaseth yet Christians are bound to observe one day of seven for the reason annexed to this Commandement taken from the example of God which rested on the seventh day serveth not onely for the ceremonie of the seventh day but is also morall to put us in minde of the creation of the world made in six dayes and beside in regard of the benefit of the creatures which after six dayes labour are to rest the seventh the rule of the Creator in this morall equitie is to be followed not to exceed that time in affording rest unto the creature that laboureth Novit Dominus mensuram virium creaturae for God best knoweth the measure of the strength of the creature Lippom. and hath appointed the time of rest for the same accordingly Yet somewhat more fully to explaine this matter there are some things which are simply morall and simply ceremoniall some things are of a mixt kinde as being partly morall partly ceremoniall simply morall are those things which are grounded upon the judgement of naturall reason as to appoint some time for the service of God is simply morall as is shewed before all nations through the world agree herein that a time must be set apart for the Lord but precisely to appoint the seventh day more than any other of the weeke is simply ceremoniall Quia non habet fundamentum à ratione sed à sola voluntate condentis legem c. Because it is not founded upon reason but upon the will of the law maker Tostat. But to appoint one day of seven and that day wholly for the space of 24. houres to consecrate unto Gods service and therein to abstaine from all kinde of works these things are not purely or simply ceremoniall but partly morall as grounded upon the judgement of reason though not totally and wholly for the first if above one day in seven should be kept perpetually holy gravamen esset laborantibus toties vacare it would bee burdensome to those that labour to rest so often and if but one day in a fortnight or moneth should be appointed Oblivisceremur Dei per desuetudinem cultus ipsius By discontinuing of the worship of God we should grow to be forgetfull of him it standeth therefore with reason that one day of seven should be celebrated to the Lord. Likewise that the whole day should be consecrated to that end though there be somewhat ceremoniall in it yet it is grounded also upon reason because the service of God requireth great attention Et non est rationabile opus Dei facere negligenter And it is not reasonable to doe the worke of God negligently for if but two or three houres in the day were appointed all could not so well prepare themselves for Gods service as now the whole day being set apart And for the third the cessation or resting from all kind of worke it hath this reason because the minde being occupied in other affaires could not be so free for God and therefore abstinence from all servile works is enjoyned Vt sic liberum esset nos tota die vacare Deo si vellemus That so it might bee free for us to acted upon God the whole day if wee would Now then those things which in the Sabbath were meerely ceremoniall are abolished but the other remaine which are not purely and simply ceremoniall Tostat. quaest 12. QUEST VI. What things in the Sabbath were ceremoniall what morall NOw then it may appeare what things in the Sabbath were ceremoniall what morall what mysticall 1. These things in the Jewish observation of the Sabbath were ceremoniall 1. The prescript of the day seventh day 2. The manner of keeping it with sacrifices oblations and other rites 3. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under paine of death as he that gathered sticks was stoned Numb 15. 4. The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects was the Sabbath ceremoniall and bindeth us not now 2. These things also in the Sabbath are morall and perpetuall 1. The rest and relaxation of the creatures from their ordinary labour which was not the chiefe and principall but accidentalis finis the accidentall end of keeping the Sabbath that they might better attend upon the service of God Calvin 2. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise the meditating upon his works as the creation of the world the redemption the resurrection of Christ. Simler 3. Conservatio Ecclesiastici ministerii The conservation of the Ecclesiasticall ministry was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to repentance Bastingius Vrsinus 3. The Sabbath also as it was unto the Israelites typicall and ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him Marbach so now it is mysticall in shewing our spirituall rest and cessation from the works of sinne as the Prophet applieth it Isai. 58.14 teaching us how to keepe the Sabbath in not doing our owne wayes nor seeking our owne will it is also Symbolicall in being a pledge unto us of our everlasting rest in the Kingdome of God as the Apostle sheweth Heb. 4.9 There remaineth then a rest to the people of God Simler 4. Thomas
ministery and service herein to God as Iunius readeth because they were employed in the Lords businesse and were carried away with a zeale of his glory 3. Beside by this their fact consecrati sunt ministeriâ— they were consecrate to the ministery and service of God as Deut. 10.8 it is said The Lord the same time separated Levi where reference is made unto this fact of the Levites and this is the blessing which here is bestowed upon them 4. Some understand it thus Vnusquisque in filio in fraâ—re suo erit per hanc actionem consecratus Every one by this action shall be consecrate in his sonne and in his brother Cajetane So also Gallas that is they and their posterity should hereby be consecrated unto God But seeing the word is in the imperative consecrate ye the meaning is rather that they should consecrate every one his hand intersiciendo filium c. in killing his sonne or brother Vatab. Calvin And so is it expounded Deut. 33.9 where it is said that the Levites knew not their owne sonnes or children but mention is not made of slaying their sonnes before QUEST LXXIV Of the time when Moses came downe from the mount and when he returned againe Vers. 30. ANd when the morning came 1. This was the next day after the idolaters were slaine which was the very day of Moses comming downe from the Mount which was the fortieth day of his being in the Mount with God for that day was the publike solemnity celebrated by the Israelites to the honour of their new golden god as it appeareth by their melody and dancing as Moses came downe from the Mount the same day when Moses returned to the campe which might bee about the sixt houre of the day he cast the golden calfe into the fire and armed the Levites against their brethren the next morning he had this communication with the people Tostat. quast 37. 2. Now whereas Moses saith upon this next day that hee would goe up to the Lord to intreat for them some thinke it must be understood of his going up againe into the Mount as it is written Deut. 9. Cajetane Borrh. So that this his going up was when he stayed other forty dayes and nights as he had done before to make supplication for the people Simler And then this followed not immediately after hee had thus said but certaine dayes after other things comming betweene Tostat. qu. 38. 3. But it seemeth that this was another going up unto God than when hee stayed there forty dayes the second time for this going up was the next day after Iun. But many things came betweene before his second solemne going up which are rehearsed in the next chapter QUEST LXXV Why Moses urgeth the greatnesse of their sinne Vers. 30. YE have committed a grievous sinne c. 1. There were two dangers to be feared in the people on the one side security and extenuating of their sinne and on the other desperation therefore to prevent the one he telleth them of the greatnesse and grievousnesse of their sinne and to helpe the other he promiseth that he will goe up and pray for them Simler 2. And here lest they might thinke that they only had sinned which were punished he telleth them that even they which remained were guilty also of a great sinne Tostatus As our blessed Saviour telleth the Jewes that they were not the greatest sinners whom Pilate had put to the sword but that others should repent lest they likewise perished Luk. 13. Ferus 3. And Moses still urgeth the greatnesse of their sinne ut ipsi quoque supplices confugiant â—d Dei misericordiam that they also themselves should by their supplications flee unto the mercie of God Calvin 4. And this Moses doth to take from them a false opinion lest they should thinke to be excused in this sinne by their good intention that they made the golden Calfe to the honour of God Ferus 5. And that which Moses doth here in telling the people of their sinne the Law of Moses practiseth still In bringing men to a knowledge of their sinnes Ferus QUEST LXXVI Why Moses speaketh as it were doubtfullâ— If I may pacifie him c. Vers. 30. IF I may pacifie him for your sinne 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ulai is not taken here as a signe of doubting for Moses being a faithfull man and full of confidence did not doubt in his prayers for he that doubteth either maketh question of Gods power that he is not able to grant that which hee asketh or he is not perswaded of his mercie and goodnesse he that doubteth hee shall not receive that which he asketh bonitati Dei injuriam facit doth offer wrong unto the goodnesse of God which he distrusteth And such an one as asketh not in faith shall receive nothing of the Lord as S. Iames saith Iam. 1. If Moses then had prayed doubtfully he had not obtained that which he prayed for Tostat. qu. 40. 2. But Moses speaketh thus either in respect of the temporall punishment which hee was not sure whether it should wholly be remitted for in temporall things wee have no assurance De fide salute certi esse debemus in precibus Wee must be sure in our prayers of faith and such things as concerne our salvation Simler Or rather he useth this doubtfull speech Ne secure de petenda venia cogitent That they should not be secure in asking of pardon Calvin Difficultatem veniae significaâ— He signifieth hereby how hard it was to obtaine pardon for them Gallas that hee might more effectually move them to repentance Ferus As in the like sense this phrase is used in other places of Scripture as Ioel 2.14 If perhaps he will returne and repent him of the evill Iosh. 14.12 It may be the Lord will be with mee 1 Samuel 14.6 It may be the Lord will give deliverance by us So 2 Tim. 2.25 If so be the Lord give them repentance to know the truth Pelarg. QUEST LXXVII Why Moses againe intreateth the Lord seeing he was pacified before vers 14. BUt what needed Moses to have intreated the Lord seeing it is said that he had repented him before of the evill which he had threatned vers 14. 1. Ferus thinketh it was an infirmitie in Moses that having heard before that the Lord was pacified iterum quasi nihil tale audierâ—â— sâ—lliciâ—â—â—â—rat yet prayeth againe as though he had heard no such thing So also Calvin Quod dubitanter inchoent precâ—s That the faithfull begin their prayers doubtfully till faith prevaile But this prayer of Moses proceeded of faith for otherwise the Lord would not have heard him as he did Deut. 9.20 it shewed not then his infirmity 2. Some thinke that Moses obtained nothing at his first prayer but was kept in suspence But this is before confuted quest 40. 3. Some are of opinion that Moses prayer before and this were but one Simler But the contrary appeareth Deut.