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 the kingdome of
the old and new Lippom. panes azymi munditiam vita the unleavened bread betokeneth the holinesse of life without the leaven of maliciousnesse as S. Paul expoundeth 1 Cor. 6. 2. The solemne washing of Aaron and his sons did signifie the Sacrament of Baptisme and as they doe not put on their garments untill first the filth of the flesh be washed away Sic nisi in Christo novi homines renaseantur So unlesse they become new men in Christ they are not admitted unto holy things Hierom. They which come unto God must first bee purged and cleansed from their sins Pelarg. And hereby more specially was signified in this solemne washing with water the publike Baptisme of Christ which though he needed not in respect of himselfe yet thereby he would consecrate that Sacrament for us Osiander 3. By the putting on of the Priestly garments after they were washed is signified the putting on of Christ cum tunicas polliceas deposuerimus after we have put off our old vestures Hierom. So Procopius applieth those words of the Apostle Put on the Lord Iesus Christ So also Pelarg. 4. By the oyle wherewith Aaron was annointed Beda understandeth Gratiam Spiritus sancti The grace of the Spirit And Hierom here applieth that saying of the Prophet David Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes Therefore was Aaron onely annointed in the head and none of the rest because Christ received the Spirit beyond measure and the holy Ghost descended and lighted upon him when he was baptized Matth. 3. Osiander QUEST X. Why the Priests lay their hands upon the head of the beast Vers. 10. AAron and his sons shall put their hands upon the head c. 1. Augustine by this ceremonie understandeth the receiving of power Vt ipsi etiam aliquid consecrare possent that they also might consecrate afterward unto God So also Lyranus But because the people also did use to lay their hands upon their sacrifices which they brought Levit. 4. who received thereby no power to sacrifice this seemeth not to be the meaning 2. Iunius thus expoundeth it Quasi seipses sisterent sacrificarent Iehovae As though they did present themselves to bee sacrificed unto God yet not in their owne person but Christs But this cannot be the meaning for the former reason because the people did also lay on their hands who were therein no type of Christ that sacrificed himselfe for us 3. Some thinke that by this ceremonie in imposing of their hands they did resigne their right in that beast Tostat. Et destinarunt illud ut fieret sacrificium and ordained it to be a sacrifice Osiander 4. But there is more in it than so they hereby confesse that they were worthie to die in Gods justice for their sins Sed ex divina misericordia mors in animal transferebatur But by the divine mercie their death was transferred upon the beast Lyran. wherein Christ is lively shadowed forth who died for us Simler QUEST XI Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other Vers. 11. SO thou shalt kill the calfe c. 1. There were three kinde of sacrifices which were usually offered the first was called holocaustum a burnt offering because it was wholly consumed upon the Altar and this kinde was offered specially ad reverentiam majestatis for reverence of the divine majestie to testifie our obedience and service The second was the sacrifice for sin whereof part was burned upon the Altar part was for the Priests use unlesse it were a sin offering for the Priest or the people in which cases all was consumed on the Altar The third sort were peace offerings which were offered in signe of thanksgiving for some benefit received or to be received whereof part was burnt upon the Altar part was for the Priest and the rest was for the offerer Thom. 2. Now although there were many cleane birds and beasts yet there were onely two kinde of the one the pigeon and turtle dove and three of the other bullocks sheepe and goats which were taken for sacrifice whereof Philo giveth this reason because both among the fowles and beasts these are of the meekest and mildest nature the pigeon and turtle dove and amongst the beasts these three sorts are tamest when we see that whole heards and flocks of them may be driven by a boy and they have neither pawes or clawes to hurt as ravenous beasts nor yet armed with teeth to devoure wanting the upper row wherein appeareth the harmlesse disposition of these creatures Philo addeth further that these beasts of all other are most serviceable unto mans use sheepe and goats for cloathing and food and bullocks beside the use of their flesh for meat and their skins for leather they serve with their labour in the tilling of the ground To these may a third reason bee added because the land of Canaan most abounded with these kinds of fowles and beasts they are prescribed for sacrifice And a fourth also may be this they were not to offer of wilde beasts because they could not easily bee had and hardly are they gotten alive for which cause they were not appointed to offer fishes which could not so easily be taken and very hardly alive but their sacrifices must be brought alive Riber 3. Now in the consecration of Aaron and his sons all these sacrifices are offered a bullocke for a sinne offering one ramme for a burnt offering and another for a peace offering QUEST XII Why the bloud was laid upon the horns of the Altar Vers. 12. THou shalt take of the bloud and put it upon the hornes c. 1. The bloud here was not used to confirme any league or covenant betweene God and his people as chap. 24. for in that case first the words and articles of the covenant were read before the bloud was sprinkled and beside each partie betweene whom the covenant was made were besprinkled not onely the Altar which represented God but the people also But here neither of these is performed there is no covenant rehearsed neither are the people sprinkled with the bloud 2. There was then another use beside this of the sprinkling of bloud which was to purge and cleanse and so to pacifie and appease as this reason is yeelded why they should not eat the bloud because the Lord had given it to be offered upon the Altar to be an atonement for their soules Levit. 17.11 And not onely the Altar of burnt offering was cleansed by bloud but the whole Tabernacle the high Priest in the day of reconciliation sprinkled the bloud upon the Mercie seat and before the Mercie seat the Altar and Tabernacle also to purge them from the sins and trespasses of the people Levit. 16.16 Therefore the Apostle saith Almost all things by the law are purged with bloud Heb. 9.22 The bloud of the sacrifices then was put upon
to the Lord for all his benefits c. I will take the cup of salvation and call upon the name of the Lord Psal. 116.12 CHAP. IX The Method and parts of the Chapter IN this Chapter two principall things are declared 1. The restoring of the world and renewing of Gods covenant vers 1.10 2. The infirmitie of Noah in being drunke and such things as accompany the same from vers 20. to the end In the first part the covenant is renewed with mankinde from vers 1. to 8. then with all flesh vers 8.10.20 In the covenant made with man foure things are expressed his multiplication vers 1. domination and rule over all creatures vers 2. sustentation and food vers 3. preservation in providing that mans bloud be not shed God will require it at the hand both of beast and man vers 4 5 6. In the generall covenant made with all flesh first there is the promise that all flesh should not bee rooted out by the waters vers 10 11. then the signe and token thereof the bow in the cloud which shall be â— signe betweene the Lord and the world that it shall be no more destroyed by water And this is repeated foure times from vers 13. to 17. for the better assurance of it In the second part first Noahs infirmitie is described with the occasion thereof his drinking of wine vers 21 the effects thereof his nakednesse 21. Secondly the behaviour of his sonnes undutifull of Cham vers 2â— reverence toward their father in the other two vers 23. Thirdly the verdict and sentence given by Nâ—â—h by way of prophesie upon his sonnes his cursing of Canaan of Cham 25. his blessing of Sem chiefly vers 26. and of Iapheth next vers 27. 2. The grammaticall sense v. 3. Everything that flieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. everything that creepeth reptile T.P. every thing that moveth H.C. B.G. heb remes that moveth or creepeth 4. Flesh in the bloud of life S. flesh with the bloud H. with the life and bloud Ch. with the the life which is the bloud caet heb with the life and the bloud 5. At the hand of man which shall shed the life of his brother Ch. at the hand of a mans brother caet 6. With witnesses by the sentence of the judge shall his bloud be shed Ch. for the bloud of maâ— his bloud shall be shed S. his bloud shall be shed H. by man shall his bloud be shed T.P.B.G. sic hebr 7. Ingredimini walke upon she earth H. replenish or grow plentifully in the earth caet hebr sharatz to multiply in abundance Rule over the earth S. replenish or increase in the earth cat hebr rabbah signifieth to multiply and to be great 10. From all that goeth out of the Arke S. from all that goeth out of the Arke with all the beasts of the field caet 11. To destroy all the earth S. to destroy the earth cat 13. Betweene my word and the earth Ch. betweene me and the earth caet I doe set S.B. I will set H. I have given or set the bow T.P.G. sic heb 16. Betweene me and you S. betweene the word of God and every living thing Ch. betweene God and every c. caet 24. When he had learned H. he knew what c. caet His lesser sonne H.C. younger S.B.G. minimus his youngest sonne T. heb chatan parvus little 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a domesticall servant S. a servant of servants caet 27. God shall enlarge Iapheth H.S.C.P.G. peswade Iapheth alliciet T.G. pathah signifieth to enlarge and perswade let his glory dwell in the tents of Sem. Ch. 3. The Explanation of doubts QVEST. I. Of the benediction of increasing and multiplying after the floud 1. GOd said to Noe and his sonnes bring forth fruit 1. Though the Scripture make no mention of any sonnes that Noah begat after the floud yet this benediction belongeth also to Noah because he is increased in his sonnes Luther 2. This blessing doth properly and especially appertaine to lawfull marriage though there be a kinde of obscene â—ecundity also in unlawfull copulations for God speaketh to Noah and his sonnes Calvin 3. This increasing though by Gods blessing is extended to other creatures yet it is specially directed unto man for whose cause other creatures are multiplied 4. In that this blessing is rehearsed againe vers 7. it sheweth the certainty of it and the mighty increase of mankinde after the floud for it is recorded that within three hundred yeares Ninus King of the Assyrians had an army of seventeene hundred thousand footmen QVEST. II. How man hath yet rule and dominion over the creature 2. ALso the feare of you c. 2. Those three privileges which were given unto man in his creation of increasing and multiplying Gen. 1.28 of his rule and dominion over the creatures ibid. of his food and sustentation vers 29. are here renewed in these three first verses though not in that integrity and perfection for the generation of man is with much difficulty and perill his dominion over the creatures much impaired his food more grosse and with greater care provided 2. Yet man retaineth still his dominion and soveraignty over the creatures though not so absolute as Adam had it first we see though the savage and wilde beasts have cast off mans yoke yet such as are more necessary for mans use as Oxen Horse Sheepe remaine in subjection still secondly even the wilde and unruly beasts are tamed by the wit and industry of man Iam. 2.8 and the hand of man worketh many engines and instruments whereby they are taken and subdued as here fitly they are said to be delivered into the hand of man thirdly though God doe often punish mans disobedience by the cruell beasts which is one of the foure great plagues Ezek. 14.21 yet are they restrained by the power of God in that they over-runne not the earth to destroy man and partly they doe retaine a naturall feare and awe of man whom willingly they use not to assault but either provoked or constrained by famine or fearing some hurt to themselves QVEST. III. Whether flesh were eaten before the floud 3. EVery thing that moveth shall be meat for you 1. Some thinke that flesh was not eaten before the floud in the families of the righteous Mercer 2. Some that the eating of flesh was not at all in use before the floud which is the opinion of Lyranus Tostatus Vatablus But the liberty of eating of flesh is not here first granted it is onely renewed 3. Neither is their opinion to be approved which thinke that the eating of flesh was permitted before the floud but yet not used among the faithfull of â—hich judgement seeme to be Theodoret and Thomas Aquinas for to what end should the faithfull restraine themselves of that liberty which God gave them 4. Neither yet doe we thinke that the eating of flesh was their
for the better if our sinnes let not and I hope to use the saying of Moses that their eyes shall looke till they fall out of their heads Deuter 28.32 before that shall befall us which they have so long desired True it is that this land aboundeth with many sins which God grant may be purged from among us but we trust that God will chastise us as a loving father with his owne hands and not give us over to bee punished of a nation more wicked than our selves though we are great offenders yet not as the Amorites an uncircumcised nation but as the Israelites the Lords owne people It is therefore great presumption in this popish writer to sit in Gods place to make them Amorites that are no Amorites and to threaten judgement where the Lord purposeth to blesse Ambrose upon those words in the Psalme 119.106 I have sworne and will performe thus writeth Noli usurpare exemplum sacramenti qui implendi sacramenti non habes potestatem c. let this example bee no warrant unto thee to take an oath unlesse you had power to keepe an oath so this prophecy against the Amorites can be no ground to the Frier of such false application unlesse he were appointed to be Gods Minister for the execution CHAP. XVI 1. The Method and parts THis Chapter hath two parts the giving of Hagar by Sarai to Abraham from v. 1. to 5. the sequele thereof from thence to the end In the first part 1. There is the cause that moved Sarai to give Hagar on her part because she had no children v. 1. on Hagars part shee hoped to have a childe by her v. 2. 2. The manner is expressed how Hagar was given and when v. 3. 3. The effects and fruits Hagar is conceived with childe v. 4. Secondly the sequele of this marriage is first the departure and flying away of Hagar v. 5. to 7. then her returne with the occasion thereof Hagar flyeth because Sarai corrected her this she did by Abrahams leave Abraham gave leave because Sarai complained because Hagar despised her v. 4 5. In Hagars returne 1. the Angell biddeth her goe and humble her selfe to her mistresse v. 8 9. 2. the Angell prophesieth of the number of her seed v. 10. of the name of her sonne v. 11. his quality and condition v. 12. 3. Agars thankfulnesse and obedience is expressed ver 13 14. 4. the accomplishment of the prophecie concerning the birth and name of her sonne 2. The difference of translations v. 3. she tooke Agar the Egyptian H. then Sarai Abrahams wife tooke Hagar caet v. 5. thou doest me wrong H.S.B.G. I have judgement against you C. the injury done to me be upon you Tr. mine injury is upon thee P. heb It is more like that Sarai maketh Abraham the cause of her wrong because he corrected no Hagars male pertnesse than that she wished evill unto him v. 7. which is in the way toward Sur in the wildernesse H. which is in the way Agara C. which is in the way to Sur. caet the Sept. have not this clause v. 11. The Lord hath received thy prayer C. marked thine affliction T.P. heard thy tribulation caet 12. His hand against every man and every mans hand against him caet but the Chalde hath he shall stand in need of all men and all men of him 13. I have seene the things behind him that seeth me H.P. I have seene him face to face that seeth mee S. I have looked after him that seeth me B.G. I doe see after him that seeth me Tr. that is I have seene God and live 14. Betweene Recam and Agara C. Cades and Bered 3. The explanation of doubts QVEST. I. Whether Sarai gave Agar to Abraham by Gods instinct Vers. 2. I Pray thee goe in unto my maid c. 1. It is most like that this Agar as Philo noteth though by nation an Egyptian yet in religion was of Abrahams faith for he would not be unequally yoked with one of a divers faith 2. It is also probable that seeing Abraham did goe in unto her only for procreation that after she conceived hee did no more company with her as Philo also observeth lib. de Abraham 3. But it is unlike that Sarai gave this counsell to Abraham to take her maid by Gods instinct as Iosephus thinketh for God would not goe against his owne ordinance they two shall bee one flesh Gen. 2.4 Neither did Sarai this so much for desire of procreation and to try as Chrysostome conjectureth whether the cause of sterility were in her or her husband but chiefly in regard of the blessing which was promised to Abrahams seed in which respect her fault is somewhat excused yet it cannot be defended because she faileth in the meanes 5. Neither is it like that this Hagar was Pharao his daughter as some of the Hebrewes but some of the maids rather of Pharao his house that were given to Sarai Gen. 12.16 QVEST. II. Why ten yeares of Abrahams dwelling are mentioned 3. THen Sarai tooke Hagar c. after Abraham had dwelled ten yeares c. 1. Plutarke hath the like story of Stratonica that being barren gave unto Dejotarus her husband Electra by whom he had children thus the heathen were readie to imitate the infirmities of holy men and women but not to follow their vertues 2. Mention is here made of tenne yeares not because this time is set as the Hebrewes imagine for the triall whether the wife is like to be barren or fruitfull for Rebecca was twentie yeares barren neither as Cajetan to shew that Sarai was past hope of children who was now 75. yeare old tenne yeare younger than Abraham but rather as Chrysostome noteth both to shew Abrahams constant and chaste love toward his wife that notwithstanding this experience of her barrennesse did content himselfe with her and his faith toward God that staying thus long after the promise yet despaired not of the performance thereof Perer. QVEST. III. Of Hagars sinnes Saraies faults and Abrahams infirmity Vers. 6. SArai dealt roughly 1. In Hagar divers faults are discovered first her unthankfulnesse and contempt toward her mistresse that had so much honoured her secondly her obstinacy in refusing to be corrected but flying away then her froward mind in taking the way by Sur into Aegypt thinking never to returne Oecolamp and so to play the Apostata from her faith which she learned in Abrahams house 2. Sarai also diversly sheweth her infirmity first her patience in being so much moved at the insolency of her maid then her rashnesse in charging Abraham without cause and wishing God to bee judge against her selfe Musculus thirdly her too great sharpnesse and severity against Hagar as Ambrose noteth which was constrained to escape her hands by flying away immoderatius permissa ultione utitur c. Sarai in her anger doth intemperatâ—ly use the power committed to her lib. 1. de Abraâ— c. 4. so also
house blessed because of Ioseph Gen. 39.3 Masters therefore should have a speciall care to make choyce of godly servants that God may blesse the worke under their hands Perer. CHAP. XXXI 1. The Contents IN this Chapter first we have Iacobs departure from Laban with his wives and children and cattell where wee have 1. The occasion that moved Iacob the murmuring of Labans sonnes and change of Labans countenance vers 1 2. 2. The Commandement of God for Iacobs departure vers 3. 3. Iacobs consultation with his wives first Iacob maketh report of his faithfull service vers 6. Labans churlish dealing vers 7 8. of Gods blessing vers 10. to vers 14. then his wives give their consent vers 14. to 15. and so Iacob departeth he and his vers 17. to 22. Secondly there is described Labans pursuit and expostulation with Iacob where is set forth Labans accusation and Iacobs recrimination 1. Laban accuseth Iacob of two things the secret carrying away of his daughters vers 26 27. the stealing away of his gods vers 30. Iacob defendeth himselfe in shewing the cause why he went a way secretly vers 31. in giving Laban leave to search for his gods which hee doth but findeth them not by reason of Rachels excuse to vers 36. 2. Iacob againe accuseth Laban for his hard dealing making profession of his great travell and faithfull service and Gods blessing to 42. then Laban yeeldeth himselfe vers 43. Thirdly there is declared in this Chapter how Iacob and Laban make a covenant together 1. The covenant it selfe is expressed vers 49. to 52. 2. The ratification of it of each side by an oath and ceremonies Laban sweareth by the God of Nahor 53. and together with Iacob maketh an heape of stones vers 47 48. Iacob sweareth by the feare of his father Isaack 53. and offereth sacrifice vers 54 55. 2. The divers readings v. 1. And Iacob heard S. T. and he heard cater hath gotten all this substance C. all this glory caet cabhor glorie v. 5. the God of my father was with me caet the word of the God of my father was my helpe C. v. 7. your father hath lied unto me C. hath mocked me T. hath deceived me caet hatal signifieth all these hath changed my reward or wages often lambs so also vers 41. S. ten times or turnes caeter manah a portion v. 8. if he said the white shall be thy reward they brought forth white H.S. if hee said the particoloured G. or ring-straked B. or spotted C. or spotted in the legs T. gnà cadh to binde whereof commeth the word here used that signifieth them that are spotted in the binding places that is the shankes and the legs v. 10. of divers colours H. sprinkled as with ashes S. spotted or party B.G.C. spotted as with haile heb baradh signifieth haile T. v. 13. I am the God which appeared unto thee in the place of God S. I am the God of Bethel cater v. 14. have we had as yet any portion B. is there yet any more portion for us in our fathers house caet for they could not say that they had hitherto no part seeing it followeth in the next verse vers 16. all the riches which God hath taken from our father is ours c. v. 15. and should he also devoure our money T. should wee suffer him still to devoure that God hath given us and hath eaten also our money caet v. 18. he tooke all his cattell and houshold stuffe S. all his cattell and goods cat v. 20. and he would not confesse to his father in law H. he concealed from Laban the Aramite S. C. stole away the heart of Laban B.G. he stole away from Laban as v. 27. or deceived the heart of Laban Tr. v. 23. he tooke his sonnes and brethren S. his brethren caet that is kinsfolkes v. 24. that thou speake nothing bitterly to Iacob H. that thou speake not evill S. that thou speake ought save good B.G. that thou speake neither good nor bad that is concerning his returning againe T. heb from good to bad P.C. v. 29. it is in my hand through God B. there is power in my hand caet cel is the name of God it signifieth also strength v. 31. that I departed without thy knowledge I feared c. I was afraid and said lest thou wouldest have taken thy daughters cat v. 32. the place where thou findest thy God let it not remaine C. with whom thou findest thy gods let him be slaine before our brethren H. with whom thou findest c. let him not live caeter and he found or knew nothing with him added by the Septuag v. 36. so the sollicitude or care of the searcher was marked H. Laban searched through all the house and found not the idols S.G. Laban tossed or handled all the tent C.B.T. mashesh to feele to handle v. 38. were not barren H.S.G. cast not their young C.P.T.B. shacall to be deprived of young v. 40. what was stollen thou didst require of me H. what was wanting of the number thou diddest require of me I kept them by day and by night C. of my hand didst thou require what was stollen by day or night caeter v. 43. are mine and my daughters S. are mine c. v. 47. Laban called it the heape is witnesse Iacob called it the heape of witnesse H.S. Laban called it legar sahadutha Iacob called it Galeed caet gnal is an hillocke or heape gnedh a witnesse put together gnalgnedh v. 49. and Laban added c. H. and he called it a watch tower S.C. and he called it Mispah G.B.T. v. 54 and he offered sacrifice H.S. Iacob offered sacrifice caet they did eat and drinke S. they did eat caeter 3. The explanation of doubâ—full questions QUEST I. How Laban had changed Iacobs wages ten times Vers. 7. HE hath changed my wages ten times 1. Neither Cajetans exposition is to bee received that his wages was not so often changed but it is saith he an hyperbolicall speech for where the words may be taken properly what need a figure to be admitted 2. Rasi is in the other extreme who taketh the word monim here used for ten peeces of coine so that he would have his wages changed ten times ten times that is an hundred times 3. Hierome taketh it literally and so doth Augustine that he was deceived twice every yeare for the five last the first not counted because twice in every yeare in Italy and likewise in Mesopotamia the Ewes have young as Hierome alleageth out of Virgil bis gravidae pecudes â—wes twice with young 4. The Septuag read for ten times or turnes ten lambs which Augustine would justifie because a lamb may be taken for the lambing time as arista an eare of corne is taken for harvest and so their meaning should be that Iacob was deceived ten lambing times q. 95. in Genes But it is more like
againe thinketh for Gods promise was absolute and renewed to Iacob at his departure out of Mesopotamia 4. Neither was this only a sudden and involuntary feare such as wise men naturally are subject unto upon a strange accident as upon the noise of thunder and some sudden evill message but they doe recover themselves againe whereas foolish men do continue in the same feare still as Epictetus the Stoike distinguisheth of feare but this was a judiciall and setled feare in Iacob as may appeare by his carefull preparation 5. Wherefore we must confesse that Iacob sheweth his weaknesse and infirmity that although looking to Gods promise hee had good confidence yet turning himselfe to the present danger he feared Iacob while he prepareth himselfe as the Hebrewes note for three things for warre for prayer for gifts therein doth well for we must use all good meanes at working under Gods providence yet in that he was perplexed with such a great feare it was his infirmity Calvin Mercer QUEST VII What present it was that came to Iacobs hand Vers. 13. HE tooke of that which came to hand 1. Not without any choyce as we use to say that which commeth next to hand as Muscul. For it is not like that he would send a present of his worst cattell 2. Some thinke he meaneth those cattell which came under his owne hand which he had the keeping of himselfe for so the pastorall charge is signified sometime by the feet Genes 30.13 sometime by the hand Genes 32.16 and by the rod Levit. 27.32 sic Iun. 3. But the plainer sense is that he sent a present of such things which came into his hand that is were in his power such as he had he sent he had no silver or gold to send but cattell Mercer QUEST VIII Of divers kinds of gifts Vers. 13. A Present for Esau his brother There are six sorts of presents or gifts 1. Charitable gifts bestowed upon the poore such as Cornelius gifts were Act. 10. 2. Choyce gifts bestowed upon those whom we chiefly love as Abrahams gifts to Isaack and Iosephs to Benjamin 3. Politike gifts for the obtaining of friendship such as Felix looked for at Pauls hand Act. 24.27 4. Covetous gifts when by giving a little one hopeth to obtaine a greater benefit as the men of Tyrus and Sidon by such gifts perswaded Blastus Herods chamberlaine to be a mediator for their peace because their countrey was nourished by the Kings land Act. 12.20 5. There are gratulatory gifts which one friend sendeth to another to rejoyce with them as the Jewes were commanded to doe to testifie their joy for their deliverance from Hamans conspiracy Esther 9.22 such a present did the King of Babel send to Hezekiah after hee was recovered from his sicknesse 2 King 20.12 6. There are gifts of honour testifying reverence and subjection such presents the three wise men offered to Christ such are the religious gifts employed for the service and honour of God 7. There are gifts of pacification to appease the wrath of such as are offended of which kind is Iacobs gift here Muscul. QUEST IX Of the number and kind of the cattell which Iacob sent Vers. 14. TWo hundred she goats 1. The whole number of all the cattell which Iacob sent was 550. and so many were the sacrifices in the law which were offered the whole yeare as the Hebrewes note beside they observe that every word of this verse endeth in Mem the like is found Num. 29. and these eight mems they will have to signifie the eight Kings of Edom Genes 36. before there were any in Israel 2. Further they observe that Iacob in great discretion knowing the nature of the cattell did thus sort out the male and female allotting one he goat to ten she goats and one ram to ten ewes but of labouring cattell one bullock to foure cowes of camels which are more employed for every female a male for so they count the camels with their colts to be but thirty in all fifteene female and fifteene male Camels which were the colts of the asses which were not so much used for carriage as the Camels there are assigned for two females one male foale 3. The Hebrewes are yet more curious in setting downe the times of coupling and comming together of creatures as for asses once in a weeke camels once in 30. dayes they prescribe also for men for labourers twice in a weeke for those that labour not oftner but these Rabbines pressing these matters so farre doe but bewray the salacity and wantonnesse of their nation and therefore they may be better omitted ex Mercer QUEST X. Of the ford Iabbock Vers. 20. HE rose up the same night 1. This is not the same night mentioned vers 13. but the night following the day comming betweene was sent in sorting out the cattell which Iacob sent for a present to Esau. 2. This ford Jabbock is in the borders of the Ammonites running betweene Philadelphia and Gerasa and falleth into Jordan Hierom some would have it so called of abuk which signifieth to strive or wrastle because Iacob there wrastled with God which word is used vers 24. Muscul. But it rather commeth of bakak which is to empty because it was emptied into Jordan and in this place it should seeme that Iacob was neare to Jordan where the two rivers joyned because he saith vers 5.10 I came over this Iordan Mercer 3. Whereas there is mention made but of Iacobs eleven children whereas hee had eleven sonnes and one daughter Dinah the Hebrewes thinke that Iacob locked her up in a chest and conjecture that it fell out as a punishment to Iacob that she was defloured of the Sichemites because hee refused to give her to Esau to wife who might have brought him to some goodnesse but these are frivolous conjectures Dinah is omitted because of her sex the Scripture is not so carefull to take account of the women and beside she was the youngest but Ioseph not above six or seven yeare old Mercer neither was Dinah a mother of the Israelites as these eleven were fathers and therefore not so diligently remembred QUEST XI Iacobs sight not spirituall or in vision but reall and corporall Vers. 24. THere wrestled a man with him to the breaking of the day 1. This wrestling of God in the likenesse of a man with Iacob was neither spirituall only as Hierome seemeth to think upon these words of Saint Paul Ephes. 6.12 We wrestle not against flesh and bloud but against powers and principalities c. 2. Neither was it done in dreame as R. Levi who thinketh that Iacobs thigh might be hurt upon some other occasion as by the wearinesse of his travell and the cold in the night and that hee dreamed of the same hurt But Iacob had little list to sleepe being in such feare of his brother likewise the continuance of the wrestling till the morning the reall and sensible hurt of his thigh the
Simeon 1. We neither say with Ambrose that they are rather to be called prophecies than blessings lib. de Benedic Patriarc c. 2. 2. Neither with Pererius that they were so called of the greatest part for it is said that he blessed every one 3. Neither by the word blessing is cursing understood by an antiphrasis that is a contrary kind of speech as some thinke but Iacob blessed them verily and indeed 4. But the opinion of R. Salomon is not farre from blasphemy that Iacob did indeed purpose to blesse his sonnes but falling into phrensie he cursed them in stead of blessing for this were to make the motions of Gods spirit mad fits 5. Neither is it like that Iacob gave his sonnes other blessings here not expressed 6. But hee indeed blessed them all though not alike for the temporall chastisement laid upon Ruben Simeon Levi was but a fatherly correction for their amendment Calvin they also are blessed because they are counted among the tribes had their inheritance among them Mercer whereupon afterward Moses in particular blessed both Ruben and Levi Deut. 33. Iacob also doth conclude these three within the number of his sonnes and so comprehendeth them within the covenant Iun. QUEST XXXI Of the double cave where Iacob desired to be buried Vers. 30. IN the cave that is beside Machpelah c. 1. Iacob maketh a particular and perfect description of the cave where he would be buried from whence he had beene absent 17. yeares Ioseph 39. yeares that they should not doubt of the place 2. But that is a fable devised by the Jewes that Tsepho the sonne of Eliphaz did strive with Iacobs sonnes about this burying place and that he fought a great battell with them but they overcame him and brought him downe to Aegypt and when Ioseph was dead he fled out of Aegypt into Italy 3. Iacob intreated his sonne Ioseph to bury him with his fathers but he chargeth and commandeth his sonnes because Ioseph was the principall who should obtaine leave of Pharaoh and at whose costs Iacobs funerall should bee solemnized the rest were but to accompany him Mercer beside his other sons did still depend upon him and were as a part of his family whereas Ioseph was a man of great command and authority in Aegypt Perer. 4. Iacob sheweth who were buried there and maketh speciall mention of Abraham that his sonnes should bee more carefull there to bury him also seeing Abraham had of purpose bought that ground to bee a place of buriall for him and his Luther and seeing that his mother was there buried and Leah his wife it might seeme more reasonable that he should be buried there also 5. These three couples here mentioned were buried together there Abraham Sara Isaack Rebeckah Iacob Leah the hebrewes thinke also that Adam and Eve had their sepulture there but that is not like as it is also uncertaine whether any other of the twelve Patriarkes were there interred Mercer QUEST XXXII Why Iacob maketh mention againe of the purchase of the cave Vers. 32. THe purchase of the field c. 1. This repetition is not inserted by Moses as Marlorat but they were the words of Iacob 2. This verse therefore without cause is wholly omitted and left out by the Latine Translatâ—r 3. Yet did not Iacob here shew unto his sonnes the very instrument of conveyance whereby Abraham did purchase the cave and field as the Hebrewes for that rite custome was not then in use But Iacob hereby sheweth the undoubted right which he had to that ground whereof his fathers had possession both alive and dead 4. Places of Doctrine 1. Doct. How the Patriarkes and Prophets used imprecations Vers. 7. CVrsed be their wrath c. The righteous did many times use imprecations and denounce curses as David Psal. 35.4 Let them be confounded and put to shame that seeke after my soule and in other places and Iacob here but they did it not in wrath or in their heat but with these considerations and regards 1. They spake as Prophets and as Ministers and Pronouncers of Gods sentence and decree so that they were not so much maledictions as predictions Perer. 2. For the most part they accursed such only in temporall things for their amendment as Iacob here doth his sonnes as David also saith Fill their faces with shame that they may seeke thy name O Lord Psal. 83.18 Perer. 3. If they denounced any spirituall curse it was upon such as were incorrigible as Psal. 68.21 God will wound the hairy pate of him that goeth on in his sinnes 4. They did not hereby revenge their owne particular cause but did censure them as enemies to the whole Church as Psal. 35.20 They imagine deceitfull words against the quiet of the land But these examples are no warrant for us to use the like imprecations because we have not the like spirit of prophecie as our Saviour answered to Iames and Iohn who asked him if they should command fire to come downe from heaven upon the Samaritans as Elias did Ye know not of what spirit ye are of Luk. 9.55 2. Doct. Iacob prophesieth of his sonnes as the spirit of God directed him FUrther in that Iacob spareth not to pronounce the curse of God against his owne sonnes it is evident that hee spake not of any partiall affection or ambitiously seeking to make his posterity great as the prophane disciples of Lucian the Atheists use to object against the doctrine and history of Moses Calvin but that he spake as he was thereunto moved by the spirit of God both in that against his naturall and fatherly disposition hee pronounceth hard and heavy things against his sonnes as also because the event afterward answered to these his predictions 3. Doct. All our helpe and strength is from God Vers. 24. THe armes of his hands were strengthened by the hand of the mighty God c. Although in waging of battell weapons of warre and other meanes are carefully to be used yet the help power and strength must come from God as Ioseph was strengthened by the hand of God against his enemies as David prayeth Make haste to deliver me make haste to helpe me O God Psal. 70.1 Luther 5. Places of Confutation 1. Confut. That the punishment of sinne remaineth not after the remission of the fault Vers. 6. INto their secret let not my soule come This punishment which was inflicted upon Simeon and Levi was not a satisfaction for their sinne past which was already upon their repentance remitted unto them as the Popish doctrine is that the punishment of sinne often remaineth the fault being pardoned but the Lord thinketh good to chastise those which have offended though their sin be forgiven them for these causes 1. That they may thorowly be humbled and take heed that thy commit not the like againe as David therefore saith It is good for me that I have beene afflicted Calv. 2. For the example of other that they also may
21.22 2. The divers readings Vers. 7. Because of their exactors I.V.A.P.S. rather than taskmasters B.G. The word is derived of Nagash to exact oppresse Vers. 12. For I will be with thee I.V.A.P.S.B. rather than I will be with thee L. for here the causall particle for is wanting or Certainly I will be with thee G. chi signifieth for because This shall be a token unto thee that I have sent thee when thou has brought c. ye shall serve God upon this mountaine I.S.A.P. that is this vision which thou seest shall be a signe not as the most reade That this shall be a signe namely that which followeth and shall serve me G.B.V.L. for the perfect distinction athuah commeth betweene and that could not properly be a signe to confirme him presently which was to be fulfilled afterward Vers. 14. Eâ—ich which am hath sent me I. to whom consenteth Simlerus rather than I am that I am V. LS.B.G.X or I shall be what I shall be A.P. The first Ehich seemeth to be a proper name because God answereth directly to Moses question who was desirous to know his name the second Ehich is an interpretation of the former and not part of the name because that Ehich is but once repeated in the end of the verse Ehich signifieth properly I shall be but it is usuall with the Hebrewes to put the future for the preter tense Ehich hath sent me that is I am B.G.V. I shall be A.P. rather than he that is hath sent me L.S. for Ehich is the first person of the future of hajah to be Vers. 18. They shall hearken to thy voice I rather than heare thy voice V.L.S.B. or obey thy voice G.A.P. for then the preposition Lamed which signifieth to should be superfluous Vers. 18. The God of the Hebrewes hath met with us I.V.B.G. cum caeter rather than hath called us S. L. for the word is Karah with he to meete or come against not Kara with aleph which signifieth to call Vers. 19. The King of Egypt will not let you goe yea not by strong hand I.V.A. rather than he will not let you goe but by strong hand L.S.B.G. the word is Velo yea not or and not the meaning is that hee will be so obstinate that he will not a great while let you goe though he feele Gods mighty hand Vers. 22. And ye shall spoile Egypt or the Egyptians I.G.S.L. better than robbe the Egyptians B. Naâ—zal in Piel signifieth to take the spoile as 2. Chron. 20.25 They tooke the spoile to themselves 3. The explanation of doubtfull questions QUEST I. How long Moses kept his father in lawes sheepe what he did in the meane time and to what end he was so exercised Vers. 1. WHen Moses kept the sheepe 1. Concerning the time when this vision here following was shewed to Moses it fell out 40. yeeres after he fled out of Egypt Acts 7.30 about the 80. yeere of his age for so old he was when Moses appeared before Pharaoh Exod. 7.7 which was the same yeere Perer. 2. so that Moses kept his father in lawes sheepe the space of 40. yeeres for he was 40. yeeres old when he visited his brethren Acts 7.23 and now he was 80. yeere old wherein appeareth the singular patience of Moses that was brought ab aula ad caulam from the court as it were to the carte and in this state of life continued forty yeeres Simlerus During which time it is supposed that he wrote the Booke of Genesis and the Booke of Iob for the comfort of his afflicted brethren in Egypt But it is very like that hee gave himselfe to contemplation and much profited in the study of wisedome the grounds whereof he had learned in Egypt Perer. ex Philone 3. And thus it pleased God to exercise Moses in a shepheards life for these causes 1. That by this meanes he might fully bee weaned from the pleasures of Egypt and as it were renounce the world Perer. ex Gregor 2. The pastorall life and discipline was a kinde of introduction to prepare him for the governement which afterward hee tooke upon him as it is in the Psalme Thou didst leade thy people like sheepe by the hand of Moses and Aaron 3. that Gods power might appeare in raising Moses from this contemptible kind of life especially in the opinion of the Egyptians that abhorred all keepers of sheepe to that high place calling and authority to the which he was afterward advanced Simler QUEST II. Of the mount Choreb whether the same with Sinai HE came to the mountaine of God Choreb 1. Iosephus thinketh that mount Choreb and Sinai were all one some thinke they were two mountaines joyning together and that Sinai was the higher Cajetane thinketh that Choreb was the top of the mount Sinai but it is more like that Choreb was the name of that hilly trace or circuit so called of the drinesse or barrennesse wherein the mount Sinai was situated which place as Philo thinketh was full of bushes and that at the bottome of that bushie hill this vision was shewed 2. Moses drave his sheepe thither because there was good store of grasse by reason that the hill was unfrequented because of the reverence and holinesse of the place but the place was not had in such reverence before this vision therefore it is most like that he went thither as to a secret place and more fit for contemplation and that to him thus prepared this heavenly vision appeared Simler Or the Lord might by a secret instinct draw Moses thither where hee purposed to manifest himselfe unto him Perer. 3. It is called the mountaine of God not for any religion which was there placed of old as Iosephus or because of the height and excellencie thereof as such things are so called in Scripture as the cedars of God Psalm 104.16 But it is so named by an anticipation because there the Lord did appeare to Moses at this time and afterward shewed himselfe by visible signe at the delivering of the Law Iun. 4. This hill is famous in Scripture for seven memorable things there done as the vision of the fire in the bush the striking of the rock with Moses rod there Moses lift up his hands when Ioshua prevailed against Amalek there the Law was given Moses fasted fourty dayes and fourty nights and comming downe from thence broke the tables of stone there Helias had that admirable vision set forth 1. Kin. 19. Perer. QUEST III. Of the vision in the bush Vers. 2. THen the Angell of the Lord appeared unto him in a flame of fire cut of the mids of the bush 1. This is one of the three most notable visions of the old Testament the two other were the vision of the ladder shewed to Iacob Gen. 28. The other of the ancient of dayes unto Dan. 7. Pereâ— But unto these may be added as not inferiour to the rest the appearing of the Lord in
the nine first plagues but the tenth when the first borne were slaine made him to stoope sic Fagius Iunius Piscator 4. Places of doctrine Vers. 14. I Am that I am or Eheje which am here is proved the unity of the Godhead that God is but one for he only is God Who is that is from all eternity for they are no Gods which were not from the beginning so the Lord saith There is not a God besides me Isay 44.8 He that is is but one Where as it is before proved that this was Christ which appeared in the bush to Moses and that Christ saith of himselfe I am and so it is expounded of Christ Rev. 1. Which was which is and is to come hence it is also evident that Christ is God as our Saviour himselfe saith Ye beleeve in God beleeve also in me Ioh. 14. If he were not God we were not to beleeve in him Vers. 18. We pray thee now let us goe The Lord could if it had pleased him have delivered his people at the first with a mighty hand but the Lord doth not alwayes shew his immediate power but worketh by meanes as here he first sendeth a message to make him more inexcusable if he resisted Ferus 5. Places of controversie 1. Cont. Against the superstitious profession of Anchorists and Heremits Vers. 1. DRove the flocke to the backside of the desart In that we reade that holy men repaired oft to desart places as Moses Elias Iohn Baptist yea our Saviour went apart often to pray this is no warrant for the popish profession of Anchorists and Heremites for these holy men did but for a time only sequester themselves the more seriously to be given to prayer and meditation not leaving and renouncing their callings as the other superstitious sort doe Againe they in time of persecution fled into desart places therein shewing their humane infirmity least they might have beene forced by persecution to deny the faith but these doe place the greatest perfection in this life in that solitary profession Simler 2. Cont. Whether Angels have power to blesse and their blessing to be craved Vers. 2. THe Angell of the Lord appeared unto him Pererius thinketh that this was a ministring or a created Angel notwithstanding Moses wisheth the good will of him that dwelt in the bush to come upon the head of Ioseph Deut. 33.16 for saith hee the blessings may be desired as well of Angels â—s of holy men as Iacob prayeth that the Angell blesse the children Gen. 48.16 Contra. 1. We deâ—â— not but that Angels as well as men may instrumentally pronounce the blessings of God as from him 〈◊〉 his name but not originally and so to be resorted or prayed unto as the authors and fountaines 〈…〉 2. It is without example in Scripture to with any blessing but from God as the Apostles 〈…〉 use this salutation in their Epistles Grace mercie and peâ—ce from God the Father and from 〈◊〉 â—ord Iâ—sus Christ. 3. The Angell whom Iacob speaketh of in the same place he calleth the God of hâ—s fathers 4. And Moses also calleth him that dwelt in the bush Iehovah vers 12. Blessed of Iehovah be his land 3. Cont. Against superstitious outward rites and ceremonies Vers. 5. PVt thy shooes off thy feete By this usage and ceremonie Pererius would warrant all these superstitious rites and usages which are a foote among them in the popish Church and thus enveyeth against them which condemne them Quis non Haereticorum nostri temporis rideat amentiam aut impetatem execretur who will not either deride the madnesse of the Heretikes of our time or accuse their impietie Thus these barefoote Friers doe rage as though they were mad when their ridiculous toyes and fooleries are enveyed against Concerning this ceremony of baring the feete it was for the time comely and commendable during the time of ceremonies but it is now no more required of us than other Jewish ceremonies which are abolished but this hath beene alwayes Sathans craft to bring men to an outward imitation of ceremonies leaving the substance for even so among the heathen this custome was continued of going barefoote in sacred actions Pythagoras gave this rule to his schollers Nudis pedibus rem sacram facâ—â—o With bare feete dispatch the sacred businesse the Romans had their nudepedalia sacrâ— their barefoote sacred solemnities The Lacedâ—monians also did worship with bare feete It is sufficient for us leaving the ceremony to retaine the thing to come before the Lord with bare hearts and duely prepared affections In Augustines time the contrary ceremony was strictly observed not to touch the ground with bare or naked feete of which kinde of curiosity in outward usages hee thus complaineth I am multis prâ—sâ—mptionibus plaena sunt omnia ut gravius corripiatur qui per octavos suos terram nudâ— pede teâ—igâ—ru quam qui mentem vinolenâ—â—a sepelâ—erit All things are so full of humane presumptions that hee is more sharpely rebuked which during his octaus â— after baptisme doth touch the ground with bare feete then he which drencheth his soule in wine S. Paul concerning such things giveth this rule Touch not cast not handle not all which things perish with the using Colos. 2.21.22 and a little before vers 17. Which are shadowes of things to come but the body is in Christ. 4. Cont. Against the holinesse imagined to be in places Vers. 5 FOr the place where thou standest is holy ground It was holy for this present because of the apparition and presence of God but this was no inherent holinesse annexed continually to the place but when the cause of this holinesse ceased the heavenly vision and apparition the effect also the holinesse in the ground was suspended Bethel was an holy place when Iacob saw the vision of the ladder there and so long as the worship of God there continued but when it began to be defiled with Idolatry it was no more Bethel the house of God but Bethaven the house of iniquity The temple of the Jewes was holy and because of it Jerusalem was called the holy Citie so long as they continued in the true worship of God but after they had crucified the Lord of life both the temple and Citie as prophane were destroyed Herein appeareth the error of former times when such bloudy battels were fought for recovering of the Holy land as it was called by the evill successe whereof it is evident that Christians were too much addicted to the holinesse of the place Wee deny not but that a reverent respect is to bee had to places both for the end that we desire to see those places where holy men have lived to imitate their vertue and in respect of the use that such places as are consecrated to the exercises of religion should not be prophaned and abused but to put any religion or holinesse in such places is superstitious Simlerus 6. Morall observations 1. Obs.
not gesse amisse for he knew that they were a stiffe-necked people Ferus and he had already experience of their unthankfulnesse Simler Beside he considered that he was but base and contemptible and not of sufficient authority to bee respected Iun. and the power and tyranny of Pharaoh would keepe them backe from crediting him Borrh. and they would thinke it unlikely that God should speake to him whom never man saw Pellican 2. But it is more to bee doubted how Moses saith that the people would not beleeve seeing that the Lord had said before that the people should hearken to his voice chap. 3.18 Some thinke that Moses infirmity here strived with his faith against the word of God Borrh. Genevens But it is not like that Moses was so distrustfull or diffident noâ— to give credit to Gods word Other thinke that the Lord speaketh there onely of the Elders Moses of the people in generall Some that Moses meaneth not the people only but the Egyptians also that they would not beleeve Ferâ—s Some that the Lord spake before conditionally If they hearken to thy voice then thou and thy elders shall goe to the King of Egypt But Moses exception rather is here conditionall and he speaketh by supposition if the people beleeve not as the Septuagint then he desireth to know how he should perswade them so he doubteth not of the thing but desireth to be instructed in the manner Simler QUEST II. What the first signe meaneth of turning the rod into a serpent Vers. â— HE cast it into the ground and it was turned into a serpent 1. Aben Ezra by the rod turned into a serpent understandeth the cruelty and tyranny of Pharaoh by the serpent turned into a 〈◊〉 the abating of Pharaohs pride and tyranny when he suffered the Israelites to depart 2. Lyranus expoundeth it of the Hebrewes who when they were first afflicted became contemptible as a serpent creeping on the ground and occupied in base and terrene workes but afterward they obtained liberty and authority when they were delivered and so the serpent was turned into the rod. 3. Some referre it to Moses that he was as a serpent that is terrible to Pharaoh but he was comfortable to the people of Israel Simler 4. Augustine doth by way of allegory apply it to Christ hee is the rod turned into the serpent the rod of the Crosse which seemed base and contemptible unto the Jewes became the wisdome of the Gentiles 5. Rupertus another way doth interpret it of Christ The rod cast upon the ground was the Sonne of God taking our nature upon him it became a serpent so Christ was that serpent hanged on a tree by the serpent Christs death is signified because by the serpent death came into the world and by Christs death the serpent was overcome 6. Pererius here understandeth by the serpent cast upon the ground the nature of man corrupted by the temptation of Satan and restored by Christ as the serpent was changed againe into the rod. 7. Others doe expound it of the judgements of God which before they are shewed in the world are as a rod not felt but afterward they are fearefull and terrible even unto the children of God as Moses fleeth away at the sight of the serpent Ferus 8. But the best signification is this First in generall that these signes are terrible both to strike a terror in the heart of the Egyptians as also mystically to shew a difference of the Law the ministery whereof is fearefull and full of terror and the Gospell which bringeth comfort Ferus as also in particular it sheweth that the rod of Moses government should be terrible as a serpent to the Egyptians but as a rod and scepter of upright and lawfull government to the people Iunius QUEST III. What is signified by the leprosie of Moses hand Vers. 6. BEhold his hand was leprous as snow First some make the signification of this signe morall as that the leprous hand of Moses sheweth the workes of the Law that justifie not Ferus 2. Some make the sense thereof mysticall Augustine in the place before recited and Rupertus understand the leprous hand of the Synagogue of the Jewes rejected that are cast off as the leprous person was shut out of the hoste and the hand restored and healed betokeneth the Church of the Gentiles adopted in stead of the Jewes Pererius referreth it to Christ that he being the hand that is the power of his Father by taking our nature upon him became as it were leprous that is deformed and contemptible by his suffrings and passion but by his resurrection and ascension his glorie appeared 3. Some doe rather rest in the historicall sense Lyranus by the leprous hand understandeth the miserable state of the Hebrewes in the time of their cruell servitude who in their deliverance received their former liberty Theodoret thinketh the leprosie better to signifie the pollutions of Egypt wherewith Israel was defiled who being delivered were restored to the true and sincere worship of God Ferus doth thus interpret it that Moses at his first sending was an occasion that the Hebrewes were more cruelly handled for say they Yee have made our savour to stinke before Pharaoh chap. 5.21 but afterward his ministery and message wrought their joy and deliverance 4. But because the hand being the instrument of working betokeneth the ministery and authority of Mâ—ses the best application is that God would use a meane instrument to effect his will Moses in regard of his base and contemptible estate having lived a long time in exile and banishment seemed as a thing leprous and vile yet God should in this his service make him a glorious vessell and instrument sic Iuâ—iuâ— Simlerus 5. And this signe did both shew in generall that as the leprosie is only cured by God so their deliverance was only Gods worke Ferus and in particular to admonish Moses that he should not be lifted up in his minde because of the miracles wrought by his hand but be humled with the remembrance of his owne infirmity the leprosie of his hand Theodoret. QUEST IV. What kinde of leprosie Moses hand was striken with AS snow That is white as snow as Iunius see also Philo and Iosephus 1. This was the worst kinde of leprosie called Elephantiasis because it spotted the skin and made it looke like to an Elephants there were of it two kindes the common and generall leprosie and a peculiar onely found in Egypt which was incurable and commeth by contagion of the river Nilus as Luâ—râ—â—ius writeth lib. 6. 2. This white leprosie was of all other the worst when the body was all over spotted with white markes full of white scales and scurfe whereof there were two principall signes when the white spots did change the haire also white and were deeper and lower than the skinne Leviâ— 13. 3. With this kinde of incurable leprosie was Miriam striken being leprous white as snow and halfe eaten and consumed
in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as the mariner
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 are in
commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the Israelites that
whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be that are
grashoppers chap. 10.19 the other plagues have no such note But it is like that when a new plague came the former ceased QUEST XXXV Of Pharaohs divers and variable behaviour 2. AS touching Pharaohs behaviour it was very variable and divers at the first comming of Moses he was at defiance with God and said hee knew him not chap. 5. At the first the third the fift and sixt plague he was nothing at all mollified but his heart was hardned still in the second the fourth the seventh the eight and ninth he somewhat yeelded and made some semblance of repentance yet all was but in hypocrisie So in dismissing the people of Israel hee was of divers mindes first hee would give them leave only to sacrifice in the land of Egypt chap. 8.25 then he would grant them to goe into the wildernesse to sacrifice there but they must not goe farre away chap. 8.28 afterward he would let the men only goe neither the women nor children chap. 10. ver 10.11 then he giveth leave for the children to goe also but their sheep and cattell should stay behind chap. 10.24 at the last he is content they shall all goe with all they had chap. 12. Perer. QUEST XXXVI Why the Lord sent divers plagues upon Pharaoh not destroying him at once NOw it pleased God whereas he could have destroyed Pharaoh and all the Egyptians at once yet to multiply his plagues for these causes 1. That Gods mercy might appeare in giving unto them time of repentance and not consuming them together 2. And by this variety of plagues and judgements the omnipotent power of God is set forth 3. This also addeth to the affliction and misery of the Egyptians that were not cut off at one blow but by this diversity of plagues their punishment was made so much the more grievous 4 Hereby also Pharaohs obstinacie and hardnesse of heart is made manifest that could by no meanes relent notwithstanding so many plagues Of the first particular plague of turning the waters into bloud QUEST XXXVII Why Aaron is sometime the minister of the plagues and not Moses Vers. 20. HE lift up the rod. That is Aaron 1. Not as the Hebrewes because it was not meete that Moses who was saved out of the waters should bring a plague upon the waters for Aaron also was the minister of the other plagues 2. Neither was it for â—his as Ferus that Moses should not be thought to doe it also by sorcery for they might have had the like suspition of Aaron 3. But this was Godâ— institution and appointment that Moses should speake to Aaron in the name of God and Aaron should be his Prophet chap 7.1 both to speake unto Pharaoh and to shew the signes which both belonged unto Prophets And therefore whereas vers 19. Moses is bid to take the rod it was to deliver unto Aaron Iun. 4. Beside also this might be some reason thereof Aaron was minister of the plagues and of judgement Moses of mercie for he specially prayed unto God to remove the plagues as chap. 8.12 and 30. chap. 9.33 QUEST XXXVIII Why the first plague beginneth in the water HE smotâ— the water The first plague beginneth in the water 1. Philo thinketh because the Egyptians held the water to bee the beginning of all things therefore the Lord causeth his plagues to begin there 2. Rather because they put their confidence in Nilus and gave divine honour unto it and superstitiously adored the Crocodile therein therefore the Lord doth punish them there where their confidence and supposed strength was Perer. 3. As also because water is one of the most necessary things that belongeth to mans life and specially Nilus in Egypt whereby their grounds were watered the plagues begin there to shew the power and severity of God Simler 4. As also this plague hath some correspondencie with their sinne of cruelty 1. As they sinned in the water by the murdering of the innocents so are they punished by water 2. Because they caused the infants to dye in the water the fish also dye there 3. As they abhorred the Israelites so the waters become horrible and loathsome 4. As they shed the bloud of Innocents so they are constrained to drinke bloud Ferus Unto this story doth the Evangelist allude in the Revelation where the third Angel powreth out his viall and crieth For they shed the bloud of thy servants the Prophets and therefore hast thou given them bloud to drinke chap. 16.6 5. This turning of the waters into bloud did also portend the destruction of the Egyptians which last of all was fulfilled but first of all threatned Fer. QUEST XXXIX The greatnesse of this first plague THe greatnesse of this plague appeareth 1. Because it was generall over all Egypt only the land of Goshen excepted where the water was not changed as Iosephus thinketh this is more than Satan can doe for he is but in one place at once and only worketh where he is present but here the power of God changeth all the water of Egypt at once whereas Aaron stretched out his hand but over one place Ferâ—â— 2. Philo maketh this corruption of the waters more generall he thinketh that all Nilus was turned into bloud even from the first head and spring thereof but that is not likely for Nilus springeth from certaine Mountaines in Aethiopia and runneth a great way thorow the Aethiopians land then by this meanes Aethiopia should have beene plagued as well as Egypt whereas the Scripture onely maketh mention of the land of Egypt to be thus plagued 3. Beside not onely the river but all lakes and pondes and vessels where they used â—o gather the water of Nilus to refine and cleanse it and to make it more potable were corrupted Sim. 4. The waters were changed into very bloud such as commeth out of the body insomuch that many died of thirst Philo. And they that dranke of it were exceedingly pained Iosephus 5. Yea because not bloud but water is the element of fish they also are choked and by them the water was more putrified which judgement was so much the greater because the Egyptians doe most feede of fish Simler 5. And this maketh the miracle more strange that the water of Nilus running cleere along thorow a great part of Aethiopia when it came to the coasts of Egypt it there changed both his colour and substance being turned into bloud Perer. QUEST XL. Whence the Sorcerers had the water which they also turned into bloud Vers. 23. ANd the Enchanters of Egypt did likewise Whence the Magicians of Egypt should have this water which they turned into bloud all the waters of Egypt being converted and altered already much question there is and great diversity of opinion 1. Yet doe I not thinke with Theodoret that they had these waters out of the sea which was not farre off for that was no potable water apt for drinke and those kinds of waters Moses changed not they are said to doe the
doth deere them and easeth the paine It seemeth this plague consisted most of the common sort of frogs because they came out of the waters yet there might be a mixture also of the other sorts especially of the Rubetae to make the plague more grievous 3. And in this plague this was strange and extraordinary that the frogs left the waters their proper element and scralled upon the land and entered their houses Simler QUEST II. Of the greatnesse of this plague frogs COncerning the greatnesse of this plague 1. Philo noteth that those frogs filled the high wayes and their houses yea crept into their Temples and did climbe up into their upper chambers so that they were at their wits end 2. Iosâ—phus sâ—ith that beside the annoyance which they brought upon the land leaping upon their meat and drinke that the waters were corrupted by them so that it stanke of them and was putrified and full of corruption Some Hebrewes write also that they crept into their mouthes when they were asleepe and entred â—nto their bowels 3. Thus the Egyptians by this plague were cumbred and punished in all their senses in their sight with the number and uglinesse of them in their hearing with their croaking in their taste by corrupting their victuals in their smell with the stinch of them in their feeling with their â—iting and venom Pererius 4. This plague was sutable to their sinne for as they regarded not the pitifull and mournfull cries of the infants which they cast into the water so now are they vexed with the crying and croaking of frogges Infants as Theodoret noteth are herein resembâ—ed to cralling frogs because they doe so creepe upon their hands and feete before they are strong to goe Perer. 5. We reade that in time past whole Cities have beene dispeopled by frogs that invaded them without any miraculous worke Plinie out of Varro reporteth of a City in France where the people were driven away by frogs Paulus Oroâ—â—us writeth that the Abderites were chased out of their Country by frogs and craved of Cassâ—nder King of Macedonia some other place of habitation Perer. So the Artoriitae of India and the people inhabiting about Paeonia and Dardania were invaded of frogs Egypt also out of the slime thereof is apt to engender frogs as Iosephus writeth and for this cause the bird Ibis is honoured among them because that kind destroyeth the frogs But there is a great difference betweene this miraculous worke and the other first in respect of the infinite number of them and their generall overspreading secondly those frogs were ingendred not all at once but by little and little here as soone as Aaron had stretched out his hand this great army of frogs was raised thirdly they all are suddenly destroyed and gathered in heapes the other as they came not all at once so neither doe they goe away all together Simler QUEST III. From whence this great aboundance of frogs came THis aboundance of frogs 1. Came neither out of the slime as Iosephus thinketh into the which hee saith they were resolved againe 2. Neither yet altogether out of the waters for though Egypt is full of pooles of water and lakes yet they sufficed not to fill all Egypt with frogges 3. Therefore they were brought forth by the power of God neither did the frogs of any naturall instinct leave the waters to creepe upon the land but like as God by the ministry of his Angels brought all the creatures to Adam to receive their names and afterward unto Noah in the Arke so were these frogs brought together and sent upon the land Perer. QUEST IV. In what place and how the Sorcerers brought forth frogs Vers. 7. THe Sorcerers did likewise 1. They brought not forth true frogs but counterfeit as before in the first plague but the frogs that Aaron caused were frogs indeed for afterward they were gathered into heapes and the land stanke of them that it might appeare to be a true miracle Pellican 2. These Sorcerers though in shew they could bring forth frogs yet they could not remove the plague of frogs which was sent upon the land Osiander 3. The place where the Sorcerers shewed their skill was in the land of Goshen which was exempted both from these and the other plagues for the Lord threatneth only to bring the frogs upon Pharaoh and his people vers 3. Iun. Simler QUEST V. Why Pharaoh calleth now for Moses and not before Vers. 8. THen Pharaoh called for Moses c. Pharaoh called not for Moses to pray for him to remove the first plague though both Philo and Iosephus so affirme there being no such thing expressed before it is hard for any man to imagine that which there is no warrant for 2. Therefore this may be the cause why Pharaoh is forced now to flee unto Moses and not before because this was a more grievous and intolerable plague which is extended upon Pharaoh and his house none are exempted from it in the other plague they might make some shift to helpe themselves as the richer sort with wine the poorer with the juyce of herbes and such like but against this plague there is no remedy Perer. 3. But it seemeth that Pharaoh had a double meaning he would have the frogs removed first that afterward hee might call backe his promise for dismissing of the people Simler QUEST VI. Why Moses saith to Pharaoh take this honour to thee Vers. 9. TAke this honour over me when I shall pray 1. Some refer these words to the event that when the frogs were removed Pharaoh should have good cause to boast of Moses and to rejoyce that he was so neere at hand to helpe him Vatab. 2. Some understand Moses to speake by way of comparison that he had now no cause to boast of his Sorcerers that could not helpe but in Moses Simler 3. But the meaning seemeth rather to be this that Moses doth yeeld unto Pharaoh this honour to appoint a time when the frogs should be taken away that God might receive greater honour thereby Iun. QUEST VII Whether Moses tempted God in prescribing the time of removing the plagues AT what time I shall pray for thee 1. Moses doth not tempt God in appointing a time for this worke as the Bethulians did Iudith chap. 7. that limited to themselves the space of five dayes to expect helpe from God for they speake doubtfully but Moses confidently Simler 2. Neither herein did Moses presume but he was assured of Gods assistance not being so much confirmed by the successe of the miracles hitherto as building upon Gods promise who had made him a God unto Pharaoh both to bind and loose to doe and undoe Simler Borrh. 3. And Moses leaveth it to Pharaohs choice to appoint a time least he might have bin thought to have wrought by constellation or other astrologicall meanes Pellican QUEST VIII Of the use and application of this plague of the frogs COncerning the application of this plague 1.
darkenes should be divided which argument our Saviour useth in the Gospell to shew that he did not cast out devils by the power of Satan 6. Wherefore the best interpretation is that by the finger of God they understood the power of God as the heavens in the Psalme are said to be the worke of his fingers sic Thostatus Lippoman So also is the hand of God taken 1 Sam. 6.9 And hereby is insinuated the great power of God if these horrible plagues were but the worke of his fingers that is an effect of his smallest power what are the workes of his arme and handes when hee sheweth his mightie power for so that which one doth easily or with small labour he is said to doe with his finger as the phrase is used of the Pharises in the Gospell that they laid heavy burdens upon others and would not themselves stirre them with their finger And indeede these plagues of Egypt if they be compared with Gods great workes as the universall floud brought upon all the world the destruction of Sodom and Gomorrha they will appeare to be but workes of Gods fingers in comparison of his whole hand Simler Perer. QUEST XVII Whether the sorcerers had any feeling of Gods power BUt now it will further be inquired whether these sorcerers thus spake as having any knowledge of God or feeling of his power 1. Some thinke that they used this pretence of words to satisfie Pharaoh that was angrie with them because they could not doe now as before and to excuse their want of power Cajetane But it seemeth rather seeing the Sorcerers were indeede hindred and controlled that they spake as they thought 2. Lyranus thinketh that they had no thought at all of God but that they understood the power of some superiour devill And his reason is that if they had in truth confessed and acknowledged the power of God they would not afterward have resisted Moses as it appeareth they did for they were smitten with botches and biles in the sixt plague cap. 9. Contra. But this is a weake argument for though they had at this present some sense of Gods power yet they might afterward returne to their former obstinacie as Pharaoh himselfe would one while seeme to relent and eftsoone be hardned againe and Nebuchadnezzar who upon the interpretation of his dreame by Daniel acknowledged the true God Dan. 2. yet presently after setteth up Idolatrie Perer. 3. Some as is shewed in the former question did thinke that the Magicians had some knowledge and speciall revelation not only of the power of God but of his spirit and so consequently of the Trinitie but such a particular knowledge cannot be ascribed unto them 4. Therefore I thinke rather that for a time they seeing their power hindred did indeede and as they thought acknowledge Gods power that Pharaoh might thereby be left inexcusable Iun. but this knowledge was soone againe obscured by the malice and obstinacie of their heart QUEST XVIII By what power Sorcerers do worke NOw whereas they confesse that Moses wrought by the finger of God they therein evidently bewray that they themselves did not worke by God This therefore shall briefly be made plaine and maniâ—est that Magicians and Sorcerers doe not worke wonders by any divine humane or naturall or Angelicall power I meane the good Angels but Satanicall and Diabolicall 1. These spirits whom they confederate with do require of them divine worship and that affectation of divine honour which they began in heaven and obtained it not being cast downe from thence they seeke to compasse in earth but good Angels refuse to be adored and worshipped as the Angell that appeared to Iohn Revel 22. 2. Sorcerers are men of an impure and wicked life and they use their enchantments to wicked purposes as to theft adulterie murther but good Angels do neither favour wicked men neither will bee assistant in any wicked worke 3. Magicians use to threaten the spirits to enjoyne them certaine impossible things if they come not when they are called but men can exercise no power neither can have any command over the good Angels 4. if it bee objected that Magicians doe often cast out devils but Satan doth not cast out Satan as our Saviour saith for then his kingdome should be divided and could not long stand To this it is answered that our Saviour speaketh of such casting out of devils as is done with power when Satan is violently dispossessed not of such when hee giveth way of himselfe by some compact and contract with the Conjurer And as Augustine saith our Saviour meaneth the perfect ejection of Satan when hee is cast both out of the bodie ad soule But when any seemeth to be cast out by a Satanicall power he goeth out of the bodie that he may more strongly possesse the soule which is indeede no casting out 5. That Sorcerers doe worke by the power of Satan themselves are the best witnesses for Porphyrius who was a great Magician as Eusebius noteth him doth confesse that the devils themselves whom he calleth gods doe signifie unto men quibus rebus dij cogantur qua illis offerendâ— sunt c. with what things the devils are forced and what is to be offered unto them what daies they should chuse what signes and images thâ—y should make and such like And Eusebius further setteth downe to the same purpose an epistle written by Porphyrius to Aâ—ebonus the Egyptian wherein he propoundeth nine inexplicable doubts as he calleth them about Magicall practices 1. How Magicians doe invocate the spirits as their superiours when they command them as their inferiours 2. Why the spirits of Magicians bid men to be just when as they being called upon and sent doe many wicked things 3. They will not heare the Conjâ—rer unlesse hee abstaine from venerie and yet they being sent doe inflame to venerie and unlawfull lust 4. They prescribe their disciples when they are about invocation to abstaine from eating of flesh and yet themselves delight in the smell and bloud of sacrifices 5. They will not have him that hath touched any dead thing to use any Magicall practice and yet many magicall enchantments are practised with dead things both beasts and men 6. They doe terrifie the spirits in their invocations with threats as if they answere not they will reveale the mysteries of Isis and deliver Osiris members to Typhan but how can spirits be feared with threats 7. They use ridiculous invocations as thus they call upon their spirits Thou which camest forth of the slâ—â—e of the earth which hast thy seate in the lake which canst change thy shape every houre which kind of prayers spirits should seeme not to regard 8. They use barbarous and strange words as though the spirits understood only the Scythian or some other barbarous tongue 9. Seeing spirits are insensible and incorporeall how then can they be allured with sensible and corporall things These are Porphyries doubts by the
be a very great plague B.G. cum caeter for the perfect distinction athnah over sheep divideth it from the clause following the Septuagint reade a verie great death but the word is deber a plague Vers. 15. For now when I stretch out mine hand I. or rather I had stretched out my hand and might have smitten thee c. and so thou shouldest have perished from the earth I. A reason is given why the Lord did smite only the cattell with the pestilence whereas he might have smitten the Egyptians also and cut them off at once this sense the Chalde expresseth it was very neere mee to send a plague to smite thee and thy people better than for now I have stretcht my hand that I may smite thee V.A.P.L.S. for no such plague was now sent or I will stretch my hand that I may smite thee c. and thou shalt perish from the earth B.G. for neither do we reade this to have been done Vers. 16. I have caused thee to remaine I. or caused thee to stand A. P.H. or I have sustayned or kept thee G. or thou art reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. better than I have appointed thee L.V.B.G. To shew my power in thee I.B. S.L. better than 〈◊〉 shew thee my power C.A.P.G.V. that the preposition in is to be supplied appeareth cap. 14.18 the Lord is said to get honour upon Pharaoh and so the Apostle readeth Rom. 9.17 Vers. 27. Thou Pharaoh sent and called B. G. cum câ—ter Then Pharaoh sent them that should observe and called I. Though it may bee referred to Pharaohs sending to see in the Land of Goshen yet it is not safe to adde unto the text Vers. 30. I know that thou thy servants will not yet feare I.P.B.C.L.S. better than I know afore I pray that you will feare V.A.G. terem better signifieth here nondum not yet than antequam before as the sense giveth 3. The explanation of difficult questions QUEST I. Why Pharaoh is so often sent unto whom the Lord did foresee that he would not hearâ— Vers. 1. GO to Pharoh and tell him 1. Though God knew that Pharaoh would not heare yet he sendeth unto him againe both that his malice obstinacie might be made manifest that the judgements also of God upon him hereby might appeare to bee most just Simler 2. And though it was not in Pharaohs power to mollifie his heart yet hee is punished because neither would he though it had beene in his power Simler The necessitie of Gods decree doth not take away the freenesse of the will to evill neither is compulsive but only maketh the event evitable Pharaoh then is punished not for the necessitie that lay upon him but for the malice and unwillingnesse and disobedience of his heart Borrh. QUEST II. Why Moses in bringing the plagues dâ—th not alwaies use Aarons rod. Vers. 3. BEhold the hand of the Lord is c. This plague is not brought by the lifting up of Aarons rod as the other 1. For if Aaron should have alwayes used his rod it might have been thought that there was vertue in the rod. Cajetan 2. God therefore so wisely disposeth in the sending of these plagues that no exception could be taken If Moses had done all they might have suspected him to bee a Sorcerer and therefore most of these plagues are brought by the ministrie of Aaron And if they two should have done all they might have been taken for gods as Paul and Barnabas was Act. 14. If they had alwayes used the rod they might have ascribed vertue unto it If God had by his immediate hand sent all the plagues without any meanes it had not bin so admirable for who doubteth but that God of himselfe can do all things Ferus QUEST III. Why the Lord punisheth the Egyptians in their cattell Vers. 3. VPon thy flocke which is in the field c. 1. The Lord never sendeth any great plague upon the world but he giveth warning of it before so he did forewarne the old world of the floud by Noah the Sodomites of their destruction by Lot the Egyptians were admonished here by Moses the Israelites by Ieremie of the captivitie of Babylon 2. The cattell heere are punished for the sinne of their masters God beginneth with smaller punishments before he proceed to greater Osiander 3. This plague was lesse troublesome than the former but more discommodious for by the destruction of their horse and oxen their tillage was hindred and they should want their sheepe for cloathing their asses and horses for burden Simler 4. And this plague was most just for as they had oppressed the Israelites before in taking their oxen to plow their horses and asses to carrie burdens so the Lord doth worthily punish them in their cattel Perer. As the fish were destroyed before in the water so now the beasts upon land to let them know that they were worthie to possesse nothing God might justly deprive them of all Borrh. 5. The Latine translator readeth as though the hand of God should be not onlie upon their cattell but upon their very fields and grounds which should be first poisoned and infected but he leaveth out the Hebrew pronoune asher which shall be in the fields for it is evident by the text that the cattell onely were infected QUEST IV. Why the Lord doth not alwayes exempt his people from temporall calamities Vers. 4. I will make separation betweene the cattell of Israel c. Though it pleased God in this and other plagues for his great glory sake to exempt his people from these publike calamities yet alwayes the Lord doth not so deale with his servants for the true Prophets suffered famine under Achab as well as the rest Ieremie was taken with the Citie Daniel carried into captivitie which the Lord doth for these causes 1. To purge out the corruption and infirmities which are in his owne servants 2. To make triall of their patience that God thereby might be glorified Simler 3. And the Lord doth chastise them in the small afflictions of this life making a separation betweene the righteous and the wicked in the great judgements of the next world as the Lord saith by his Prophet In a little have I forsaken thee but with great compassions will I gather thee Isay. 54.7 Ferus QUEST V. In what sense all the cattell of Egypt are said to have died Vers. 6. ALl the cattell of Egypt died All the cattell in generall died not for many died afterward being smitten with the haile and tempest vers 27. 1. Some therefore doe thus expound it that no cattell died but the Egyptians and all that died were theirs Cajetan 2. But it seemeth rather to be taken according to the phrase of Scripture all died that is the greatest part Iun. Perer. Simler QUEST VI. Whether Pharaoh sent into Goshen in the other plagues Vers. 7. THen Pharaoh sent and behold 1. Some thinke that Pharaoh sent before when
have now sinned This was no true confession but Pharaoh was forced thereunto by this grievous plague of haile and lightning that was upon him and his people and beside he simply confesseth not his sinne but now that is in this or at this time I have sinned so hypocrites doe not truly confesse their sins but those onely they sometimes will seeme to acknowledge that are notorious and wherein they are manifestly convicted Ferus Here we have all the parts of popish penance contrition confession and satisfaction for he is content to let the people goe but yet it was far from true or sound repentance so in Iudas there was all three contrition confession and satisfaction in restoring the money which he had taken to betray Christ but he wanted the fruits of true repentance the peace of the conscience and cleering thereof before God by remission of sinnes as the Apostle sheweth Rom. 5.1 and 1 Cor. 7.11 Simler 4. Observ. To hope the best of men while they live Vers. 29. AS soone as I am out of the Citie I will spread mine hands c. Though Pharaoh had deceived Moses divers times before yet he refused not still to pray for him he hoped the best of him as the Apostle saith that charitie hopeth all things 1 Cor. 13.7 which teacheth us that we should be wanting unto none in our prayers but hope the best of them while they live Ferus CHAP. X. 1. The method and Argument THis Chapter hath two parts according unto the two plagues therein described the eight of Locusts to vers 21. and the ninth of the three dayes darknesse to the end of the Chapter In the first part there is 1. the denouncing or threatning of the plague to vers 12. wherein we have first Gods Commandement unto Moses to goe unto Pharaoh with two reasons that God might worke his great miracles vers 1. and that he might declare them to their posteritie vers 2. then Moses obedience in the execution of his charge where he beginneth with the reprehension of Pharaoh for his obstinacy vers 3. then he nameth what plague the Lord will send vers 4. and the effects thereof both in devouring the fruits of the earth vers 5. and filling their houses vers 6. Thirdly the event Pharaohs servants move the King vers 7. hee causeth Moses and Aaron to be called vers 8. they propound their request vers 9. But Pharaoh yeeldeth not unto it but in part vers 10 11. 2. Then followeth the execution of the judgement before denounced where the signe the stretching forth of Moses hand with the rod is expressed then the instrumentall cause the East wind vers 13. the plague it selfe vers 14. and the effects thereof vers 15. 3. The events are these three Pharaohs confession of his sinne with his supplication to Moses to pray unto God vers 16.17 Moses prayer with the effect thereof vers 18. the third is the hardning of Pharaohs heart vers 23. In the second part which containeth a description of the ninth plague of darknesse 1. The Commandement of God is premised shewing Moses what he should doe stretch out his hand toward heaven and to what end that there may be darknesse and what darknesse such as might be felt vers 21. 2. The execution followeth shewing Moses obedience he stretched out his hand vers 22. the sequell thereof in bringing darknesse which is described by the circumstance of the time it continueth three daies vers 23. by the effects none could stirre from his place by the contrary there was light with the people of Israel Thirdly the events in Pharaoh 1. He seemeth to relent in promising to let the people goe with some limitation and exception of their cattell vers 24. Secondly his obstinacie and hardnesse of heart in refusing to let them goe upon Moses replie vers 25 26 27. Thirdly Pharaohs threatning of Moses and charge that he should see his face no more vers 28. with Moses answer vers 29. 2. The divers readings Vers. 2. That I may shew these my signes in the middest thereof A.P.H. 1. In the middest of Egypt Loâ— of his Kingdome V. G. better than before him B. or in him L. or in the middest of them C. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them S. It is better referred to the land it selfe than either to Pharaoh or the Egyptians as the words shew in the originall Vers. 7. How long shall he be a snare unto us I.P.B. rather than an offence or scandall A.V.C.L.S.G. for Moses had beene an instrument of such grievous plagues that they feared him even as the bird the snare the word mâ—kesh signifieth both but the first rather here as likewise Deut. 7.16 Doest thou not yet know that all Egypt is destroyed I. B. C. L. better than wilt thou know first that c. A.P.V.G. or wilt thou know that Egypt is destroyed Here the particle terem is omitted which signifieth both nondum not yet and ante quam before the first is more fitting here see before chap. 9.30 Vers. 10. See to it for evill is before your face I.A.P. that is he threatneth them if they will not cease to be troublesome to him as vers 28. better than yee have some mischiefe in hand B. so also L.S.V. the first sense is more agreeable because of that watch word set before seâ— as vers 28. take heed to thy selfe the Chalde putteth both these senses together See the evill which you intend to do standeth against your face G. Vers. 11. He cast them out of Pharaohs presence A.P.V.C. i. Pharaoh cast them out from his face I. better than were thrust or cast out of Pharaohs presence B. G. L. S. for the word â—egaresh is in the singular number Vers. 13. He stretched his rod over the land of Egypt B. or upon G. cum câ—ter against I. ghal more usually and properly signifieth upon as chap. 8.5 Vers. 14. Locusts I. cum câ—ter better than grashoppers B. G. Arbeh is the locust and chagabh the grashopper Eccles. 12.5 Vers. 19. The reedie sea I.V. the sea Suph A.P. rather than the red sea L. S. C. B. G. Suph signifieth a râ—ed and that sea is so called because of the abundance of reed there growing Plin. lib. 11. cap. ult the same is also called the red sea for that it seemeth to be red because of the reed or the sand Vers. 26. We doe not know with what we shall serve the Lord. B.G.I.P. better than how wee shall serve G. or what we shall serve S. for that is an improper phrase or what was shall sacrifice L. V. the sense but not the words ghabadh to serve 3. The explanation of difficult and doubtfull questions QUEST I. Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardned Vers. 1. GOe to Pharaoh for I have hardned his heart and the hearts of his servants c. 1. Moses is bid to goe still to
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
darkenesse but onely made a separation betweene the light and the darknesse Gen. 14. Whereupon Augustine groundeth this distinction Aliud fecit Deus ordinavit aliud non fecit sed ordinavit God mâ—dâ— sâ—me things and ordered them also some things he made not but ordered as he giveth instance of the darknesse so the workes of darknesse God cannot be said to have made but only he disposeth and ordereth them QUEST XXVII God otherwise hardneth then as a generall mover of the heart THirdly some referre that worke of God which he sheweth in the hardning of the heart to that generall power which he giveth unto the creature in whom all things move live and have their being Act. 17.28 So that the hardning of the heart as it is an action or worke is of God but as it is evill it proceedeth from man So Zuinglius Quatenus est Dei Creatoris opus est crimen non est quantum autem hominis crimen est scelus est As it is of God the Creator it is a worke it is no faule but as it is of man it is a fault it is a sinne The Master of the sentences hath the like saying Actus mali in quantum actus 〈◊〉 boni sunt à Deo authore Evill acts as they are acts are good and proceed of God the Author lib. 2. distinct 35. But this solution doth not take away the doubt for as God is the Creator and so generall worker hee only giveth power to move the heart this moving being the generall action is divided into two parts for there are good motions of the heart and evill the mollifying of the heart and the hardning in the good motions God concurreth two wayes as a generall mover by his creating power and as a particular directer by his regenerating grace but in the other motions he only hath a stroke as a generall mover in the particular action of hardning as it is evill hee concurreth not Therefore according to that generall power the Lord is said only to be a mover not an hardner of the heart Some other way therefore yet must be found out whereby the Lord is said to harden the heart QUEST XXVIII How the Lord is said indeed to harden the heart TO conclude then this question of all these wayes before rehearsed which are ten in all I make choice of these three which may fully satisfie every doubt namely the third in the 17. quest before the fift in the 20. quest and the sixt in the 21. The first is that God is said to harden the heart by leaving it to it selfe and depriving it of his necessary grace as God is said to have given over the unbeleeving Gentiles to their hearts lusts Rom. 1.24 The second that beside this God causeth many things to be done which are not in themselves causes of the hardning of the heart yet the wicked take occasion thereby further to bee indurate and hardned as S. Paul sheweth how the wicked abuse the patience and long suffering of God thereby to be further hardned Thirdly God by his just judgement Cum suum in malum quâ— ipse ultro ruit amplius ad finem usque impellit doth force him to his owne hurt whither hee runneth headlong himselfe even unto the end Iun. Aâ—aâ—ysâ—n 7. cap. Exod. God as a just Judge seeing a mans heart to bee bent upon wickednesse doth as a just Judge inflict upon him the spirituall punishment of induration To this purpose Augustine handling that place Rom. 1. how the Lord gave up the Gentiles to their owne lusts useth this distinction that some things there rehearsed are sinnes and no punishment as the pride and vanity of their mindes vers 21. They were not thankefull but became vaine in their imagination Some a punishment and no sinne as eternall death which they were worthy of vers 31. the rest that came betweene are both sinnes and punishments By this distinction Augustine in another place answereth this objection of the Pelagians God say they should not take such punishment of sinne Vt peccator per vindictam plura committeret That the sinners thereby commit more sinne Augustine answereth to this effect Sic ostendit ista esse peccata ut etiam poenae fint peccatorum he sheweth these so to be sinnes as that they are also punishments of sinnes as the Apostle there saith vers 27. Man with man wrought filthinesse and received to themselves such recompence of their error as was meet So the meaning of Augustine is that God did not send them upon the Gentiles as they were sinnes but they are to be considered as punishments of their sinnes as God hath an hand therein Likewise whereas Iulian the Pelagian objected that Per patientiam divinam sunt non per potentiam desideriis traditi That they were delivered over to their lusts not by the power but by the patience of God Augustine to shew the contrarie giveth instance of that place Ezech. 14.9 When it is said If the Prophet be deceived I have deceived him Patientia an potentia est Is it the patience or the power of God that doth this And concerning the hardning of Pharaohs heart Augustine concludeth thus Deus ejus voluntatem proprio suo vito malam in hoc peccatum judicio suo justo occulto inclinavit God did incline his will being evill by it owne faulâ— into this sinne by his just yet secret judgement If God did incline it he did more than suffer it or minister the occasion only whereby it was inclined Hierome expresseth as much by this similitude Vnus est solis calor secundùm essentias subjacentes alia liquefacit alia indurat liquatur cera induratur lutum there is buâ— one kinde of heate in the Sunne and according to the matter which it worketh upon some things it melteth some things it hardneth the wax is melted the clay hardned Origene also useth the same similitude and applieth it thus Sic indurasse dicitur Deus cor Pharaoniâ— quia cor ejus secundùm ea quae cogitabat luteum limosum erat So God as the Sunne hardneth the clay is said to have hardned Pharaohs heart because his heart according to those things which he thought was earthly and muddy And in another place he bringeth in this Simile Vt eodem opere plâ—viae terra diligenter exculta affert bonos fructus inculta tribulos as by the same worke of the raine the earth being well tilled bringeth forth good fruit and the untilled thistles Like as then the Sun hardneth the clay the raine bringeth forth weedes not of it selfe but by reason of the nature of the thing concurring whereupon it worketh so by the working of God after a most secret and hid manner the hearts of the wicked are hardned but the cause thereof is in themselves And thus much shall suffice of this question see it handled before 2. Doct. chap. 7. and chap. 8 quest 12.
enjoyned to bee a principall feast day unto the Lord 〈◊〉 chap. 12.16 Vers. 8. For this cause did the Lord this unto me when he brought me I.V.C. or that he brought me c. S. This is that which the Lord did unto me where c. L. but here the word baghabur for or because is omitted this is done because of that which the Lord did A.P.B.G. This last seemeth to be the best reading See the 6. question following Vers. 12. Thou shalt sâ—t over unto the Lord. I.V. cause to passe A.P.C.H. separate L.S. set apart G. appoint B. The first rather best agreeth that is he shall deliver it out of his hand unto the Lord as having now no more power over it Vers. 15. Therefore I doe sacrifice unto Iehovah B.G. cum caeter macte I doe kill I. but the other word is more fit because things holy unto God are rather said to be sacrificed than killed Zabach more usually is taken to sacrifice Vers. 13. Thou shalt cut off his necke I.A. better than kill it C. L. or breake his neck B. G.P.V. gharaph signifieth to strike off the necke as Deut. 21.4.6 Vers. 18. The children of Israel went up well appointed or girded P. not armed A.B.G.C.L.V. for whence should they have so much armour nor in battell order I. that is five in a ranke I. for the word signifieth fived they would so have taken up a great length of ground nor in the fifth generation S. for that is contrary to the Lords promise Gen. 15.16 that they should come forth in the fourth generation the word chamushim is derived of chomesh taken for the fift ribbe 2. Sam. 2.18 The meaning then iâ— that their loynes were girded up as they were commanded to eat the Passeover chap. 12.11 and so they went forth as appointed for their journey 3. The explanation of difficult questions QUEST I. How the first borne were accounted that were consecrate unto God Vers. 2. SAnctifie unto the Lord all the first borne 1. What the Lord meaneth by the first borne is expressed in the next words that which openeth the wombe so that here the first borne are so accounted in respect of the mother but in the right of the first borne there was respect had unto the father as Iacob calleth Ruben the beginning of his strength for Ioseph though he were Rachels first borne yet was he not Iacobs but here that is called the first borne which openeth the wombe of his mother as Christ according to this law was the first borne of Mary Simler Though Ioseph her espoused husband had as some thinke other children by a former wife so that if a man had divers wives the first borne of every one was holy unto God 2. It is added among the children of Israel as well of man as of beast because those beasts are excluded which were wilde and not serviceable among them Calvin QUEST II. In what sense the first borne are said to be the Lords Vers. 2. FOr it is mine 1. The first borne are said to be the Lords not onely by a common right as all things are said to be the Lords the earth and the fulnesse thereof 2. Nor yet only because the encrease of every thing is thankfully to bee acknowledged to proceed and come of God Pelliâ—â—n 3. But the first borne of Israel both of man and beast were the Lords by a peculiar right because he preserved them in Egypt when all the first borne of Egypt were destroyed Iun. in Analys 4. God might have commanded all to be offered unto him but he would not challenge or expect of them his full right and due lest it might have seemed grievous unto them but only hee requireth that which hee had more specially preserved Ferus QUEST III. Why the law of the Passeover is repeated Vers. 3. THerefore no leavened bread shall be eaten This institution of the passeover is now againe repeated and the caveat concerning leavened bread is often inculcate and urged 1. Both because mans corrupt and crooked nature had need to be often admonished being ready to forget the precepts of God and to wrest and deprave them Ferus 2. As also to put them in minde of that which was signified hereby to take heed both of the leaven of corrupt doctrine and of corrupt manners Pellican 3. The Hebrewes give this reason of this double institution because of the double sense of the Law one the plaine and open sense the other the hid and secret sense which reason we also approve but not in their meaning which wrest the Scripture with fabulous glosses and ridiculous collections but this wee affirme that in the passeover was a double sense the one concerning that outward ceremony which belonged to the paschall lambe the other hath relation unto Christ the true paschall lambe by whose bloud we are redeemed Simler QUEST IV. Whether Abib were the proper name of a moneth Vers. 4. THis day came ye out in the moneth Abib 1. Some take this to be no proper name of the moneth but a description of it by the fruit that began to ripe then and so they translate Mense novarum fruguâ— the moneth of new fruit so the Chalde Septuagint Latine Pagni Simler Pelican and M. Calvin giveth this reason because the Hebrewes had no proper names of their moneths but such as 2000. yeere after they borrowed of the Chaldes Contra. 1. It was not 2000. yeeres untill the Captivity of Babylon when the Hebrewes borrowed those Chalde names nor full out 1000. as is shewed before quest 46. in chap. 12.2 And further that other names of the moneths are found in Scripture beside the Chalde names as Zif the second moneth Ethanim the seventh Bul the eight is likewise declared afore quest 4. in chap. 12.3 And if Abib were here no proper name it would bee uncertaine which moneth hee meaneth the first or the second for in both there were ripe eares of barley in the first and of wheate in the next for they were to offer of their first fruits also in the feast of weekes Levit. 23.20 Numb 28.26 2. Yet they are deceived that tooke this moneth Abib for the same with the moneth Ab which answereth to our July as Pagnine for it is evident by the keeping of the passeover on the 14. day of the first moneth that the Israelites came out in the first moneth 3. Therefore it is more probable that Abib is here the proper name of the first moneth so called because then the corne was spindled and began to be eared for Abib signifieth the spindle with the eare as Exod. 1.9.3.1 Iun. Vatab. Not that the fruit was ripe this moneth but it began to flower and shew Calvin And thus the Hebrewes in all their feasts had relation unto the fruits of the ground the passeover was kept when the corne eared Pentecost when it was ripe and the feast of the Tabernacles in the end of the yeere when they had
vers 1. 2. The crying of the people unto God vers 10. 3. Their murmuring and expostulating with Moses because hee had brought them out of Egypt amplified both by their present feare of death and their former foolish prediction in Egypt vers 11 12. 4. The confident answer of Moses wherein he exhorteth them not to feare with a promise of deliverance and destruction of the Egyptians grounded upon Gods assistance vers 13.14 In the second part there is first the counsell of God to Moses containing both a commandement that they should goe forward vers 15. and a promise both of the safe passing of the Israelites thorow the red Sea with the instrumentall meanes prescribed the stretching out of Moses hand with the rod over the Sea vers 16. and the destruction of their enemies with the end thereof Gods glorie vers 17. and the effect the confession and acknowledgement by the Egyptians themselves of Gods power vers 18. 2. The performance and execution followeth first on the part of the Israelites where the causes are expressed of their safe conducting thorow the Sea both the principall Gods presence and working testified by the removing of the cloud vers 19.20 and the instrumentall either voluntarie in the stretching out of Moses rod or naturall which was the East wind vers 21. then is expressed the manner of their passing thorow the Sea vers 22. Secondly the other part of Gods promise is effected concerning the Egyptians where we have first the occasion the pursuit of the Egyptians vers 23. 2. The causes of their subversion first the hand of God upon them in striking them with feare and taking off their chariot wheeles vers 25. with the efficient thereof the Lord looked toward the host of the Egyptians vers 24. and the effect the flight of the Egyptians vers 21. Secondly the returning of the waters with the principall cause the power of God in commanding the instrumentall cause the ministerie of Moses Thirdly the effect followeth Pharaoh and his host are drowned vers 28. 3. The events follow first the saving of Israel in passing safe thorow the red Sea vers 29. Then the overthrow of their enemies whose carkasses they saw upon the Sea banke vers 30. Lastly the people beleeve God and reverence his minister Moses with the cause thereof the beholding of the great power of God vers 31. 2. The divers readings Vers. 2. Campe before the streits of Chiroth I. Piscat not before Pihahiroth A.P.B.G. cum cater for pi is here no part of the proper name as is evident Numb 33.8 where pi is omitted mippeâ—e hachiroth from the face or sight of Hachiroth where also Ha is the article prefixed no part of the name as the Septuagint read Eroth and the Chalde in that place Hiroth Vers. 5. and 11. What is this that we have done I.C.V. rather than why have we done this A.P. cum cater as Gen. 42.28 What is this that the Lord hath done unto us Vers. 9. All the horses and chariots of Pharaoh B. G. cum cater rather than the chariot horsemen I. for seeing the horses were the chiefe strength of the chariots who had not every one a rider but chariot men to guide them the originall word and sense is better retained Vers. 12. Is not this the thing that we said unto thee V. or did we not tell thee this thing B.G. is not this the word or saying I. cum caeter dabar signifieth both a word or thing their meaning is that the thing now answereth to their words then Vers. 17. And concerning me behold I will harden I. Piscat rather And I behold I will harden B.G.A.P. cum caeter vaani and I. He the nominative case is put absolutely though in this place it agree with the construction following yet elsewhere it doth not as Gen. 17.4 And I behold my covenant is with thee where unlesse it be read concerning me or some such word supplied the nominative case I will not agree with the sentence following Vers. 30. And the Israelites saw the Egyptians dead upon the Sea banks B.G.C.V. cum caeter rather than the Israelites saw the Egyptians dying in the Sea banke I. that is the Israelites standing upon the banke saw the Egyptians dying in the Sea for the word meeth signifieth dead rather than dying as chap. 12.33 we are all meet him dead men and the Hebrew comma or imperfect distinction at Egyptians sheweth that the last words on the shore are referred to the Egyptians dying not to the Israelites beholding and further the preposition ghal signifieth on or upon rather than in and the Sea useth to cast up the dead bodies on the shore Also if the Israelites saw the Egyptians yet alive how should Moses speech be true that they should never see them againe vers 13. that is alive 3. The Explanation of doubtfull questions QUEST I. Of the place where they are commanded to pitch Vers. 2. THat they returne and campe before the streits of Chiroth 1. The reason why they are bid to returne or turne aside was as is shewed before chap. 13.17 because the Lord would not have them goe thorow the Philistims countrie 2. They are commanded to campe in a most incommodious place where they were hemmed in on every side betweene the Sea before them and on one side the Tower or Citie Migdol which was the Citie Hero a Garison of the Egyptians and the mountaines on the other side so that they had no way to passe but by the straits whereby they entred and so to returne upon the face of the enemies that pursued them Iun. Iosephus 3. This Chiroth were certaine craggie mountaines which run along unto the hill Casius Iun. and reach even to the Sea Iosephus which might be so called either of Chur because they were full of dens and caves or of Charath which signifieth to cut of the craggie rocks that seemed as hewne or cut Calvin 4. Baalzephon was a certaine plaine neere unto the Sea where the Idoll so called of the place was worshipped which hath the name of espying or looking there might be some watch Tower to observe the wayes that they might bee safe for the travellers Simler QUEST II. Why the Lord would have them pitch in so discommodious a place Vers. 3. FOr Pharaoh will say of the children of Israel 1. The Hebrewes thinke that the Egyptians had great confidence in this Idoll Baalzephon whereof they had this opinion that hee could fetch againe fugitives that were run away and that therefore they hearing that the Israelites were inclosed there thought them to bee in sure keeping of the Idoll Ex Simler But there is no such cause here touched the onely reason that moved Pharaoh to pursue them was to take advantage of the place thinking they were so hemmed in that they could by no meanes escape 3. The Egyptians might have pursued and overtaken them if they had pitched elsewhere but not so easily or
readily as now the Israelites being thus enclosed who were three dayes journey before the Egyptians Iun. Analys 4. By this meanes also the Lord setteth forth his mercy and wonderfull power in saving his people when they had no way to escape Simler QUEST III. How Pharaoh had word where the Israelites camped Vers. 5. THen it was told the King of Egypt 1. Either some spies which Pharaoh had set to watch which way the Israelites went or some fugitives of the strange people which were among the Israelites might carrie this newes to the King Simler Or as Iosephus thinketh Obvium quemque râ—gantes quò tenderent They asked of every one they met which way they went 2. Pharaoh was not ignorant of the Israelites departure but word was brought him of their state where they pitched and in what streit they were Calvin 3. They say they fled either because they were gone above three dayes journey and purposed not to returne againe or because other people of the Egyptians and other nations were gone away with them Ferus Or rather because they made such haste in travelling both day and night Iun. 4. Thus they foolishly imagine them to flee and reason the case among themselves why they let them goe when it was not in their power to hold them for they were forced through the grievous plagues sent upon Egypt to send them away and to give them leave to depart QUEST IV. Of Pharaohs chariots and horsemen and whether there were any footmen in his host Vers. 7. ANd tooke sixe hundred chosen chariots 1. 600. chariots seeme to have beene no great preparation to goe against 600000. people for Sisera Iabins Captaine went against Israel with 900. chariots Iudg. 4. and David tooke 1000. chariots from Hadadezer King of Soba 1 Chro. 18. Therefore it is like that there were more chariots but these were the principall and choice chariots such as Iabins iron chariots and the words which follow shew as much that beside these 600. chariots he tooke all the chariots of Egypt Simler 2. Yet not all in generall but all which could be made readie on such a sudden and the horse which remained and were left after the morraine of cattell and other plagues Iun. 3. Iosephus writeth that beside 700. chariots there were 50000. horsemen and 200000. footmen but it seemeth unto some more probable that there were no footmen but all horsemen as Piscator both because the footmen could not make such speed after them nor keepe pace with the horsemen and for that mention is made afterward onely of the horsemen that followed after them into the Sea vers 23. and Moses in his song speaketh of the horse and rider which were overthrowne in the Sea But because there is expresse mention made of Pharaohs host beside his chariots and horsemen So the waters returned and covered the chariots and the horsemen with all the host of Pharaoh vers 28. it seemeth that there were other beside horsemen Iunius thinketh that the footmen are understood thereby Piscat that it is the generall name and the other the parts and members of the host But it is more likely that those which did ride in the chariots and did fight out of the chariots are comprehended in this name 4. And the rather because it is said that there were shalshim triariâ— Captaines that is set over threes over every one of the chariots which Captaines were so called because in every chariot as Cajetanus thinketh there were nine three before and three of each side over whom a Captaine was set Therefore it is most probable that there were no other footmen than those which did ride in the chariots for more speedy pursuit after the Israelites so that Pharaohs host did consist of these foure of horse horsemen chariots and chariot men QUEST V. How the Israelites are said to come with a strong hand Vers. 8. THe children of Israel went out with an high hand 1. Which is neither to be referred to the arme of the Israelites that they came forth with a strong arme Simler Or in battell aray well prepared Iun. for seeing they were a naked people without armour as Iosephus and they were greatly afraid at the sight of the Egyptians it seemeth that they were not so strongly appointed 2. Some thinke that hereby is meant their securitie and carelesnesse that they feared nothing but were of good courage Calv. In which sense the Chalde readeth they went out bareheaded which is not in the originall that is couragious and bold But neither is this like for presently after it is said they were afraid 3. Therefore this high hand is best referred unto God that he brought them forth with an high hand as chap. 3.19 it is said that the King of Egypt would not let them goe but by strong hand as the Lords strong hand brought them out of Egypt so his high hand and outstretched arme now leadeth them Osiander Deus ex Egypto gloriosè eos eduxerat God had most gloriously brought them out of Egypt So then here Gods high hand which was all the strength of Israel is set against the power of Egypt Excelsi videbantur currus Pharaonis sed revera manus domini fortior excelsior Pharaohs chariots seemed to bee very high but the Lords is stronger and higher Ferus QUEST VI. Whether the Israelites cried unto God in faith Vers. 10. THerefore the children of Israel cried unto the Lord. But presently after they murmur and contend with Moses how then could they pray unto God 1. Some therefore thinke that the faithfull among them prayed unto God as Caleb Iosua and such other but the hypocrites among them and carnall men expostulated with Moses In ultimis malorum clamant ad Dominum fideles infideles autem in rabiem vertuntur The faithfull crie unto God in their extremities but the unbeleevers became mad Pellican But the text seemeth to speake of the same that cried unto God and that did strive with Moses as it followeth vers 11. And they said to Moses that is these whom hee spake of before 2. Therefore they cried unto God but rather out of the present sense of their calamitie as men in their necessities will flie unto God as is shewed Psal. 107. Calvin than of faith as it appeareth afterward by their contemptuous speech against Moses Iunius 3. Wherefore this was no prayer of faith which they made for then they would not have so soone forgotten themselves Mercenaria charitas non durat in adversis It is no true but mercenarie charitie that faileth in adversitie Confuso impetu clamor extortus fuit It seeemeth this crie was confusedly forced not advisedly made Calvin Hâ—c primum facere debuerunt quod vix ultimò faciunt They should have done that first which they scarce doe in the last place Ferus QUEST VII Of the great sinne of the people in expostulating with Moses Vers. 11. ANd they said unto Moses The sinne of the people doth here
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
my song I.V.C. praise B.G.A.P.I. the first rather Ziâ—arah commeth of Zamar to sing Vers. 2. And I will build him a tabernacle I.G.C.A.P. rather than I will praise him B.L.S.V. navah signifieth to dwell as Habak 2.5 he shall not dwell or continue and in hiphil to cause to dwell Vers. 4. In the reedie sea I.V. the sea suph A.P. rather than the red sea B.G. cum cater suph signifieth a reed or bulrush Vers. 6. Thy right hand is glorious to me in power I better than thy right hand is glorious in power B.G. cum cater the word is nedari with an affix pronoune Vers. 6. Thy right hand hath bruised them A.B. cum caeter better than with thy right hand thou hast brused them I. for a preposition should be supplied here which is wanting in the Hebrew and the word jeminca is used before in the beginning of the verse in the nominative case Vers. 9. Mine hand shall take them for an inheritance I. shall rule over them S. bâ—tter than shall destroy them A.P.V.C.L. cum cater the word torish of jarash to inherite signifieth properly to cause to inherite sometime it signifieth to expell but that sense is not fit here and beside it was their intendment to bring them againe into their subjection and service cap. 14.5 Vers. 11. Who is like unto thee among the mightie I.L. rather than among the gods A.P.V.B.G.C. for beside that â—elim is so taken for the strong and mightie 2. King 24.15 this sense is more generall and exalteth God above all that are called mightie Angels or men Vers. 17. Plant them in the mountaine of thine inheritance B.G.C.A.P. cum cater of thy possession I. but nachalah rather signifie than inheritance as the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 19. Pharaohs horses went with his chariots I.C.P.G. not Pharaohs horsemen L. V. for that is expressed afterward nor Pharaohs hâ—rse S. or Pharaoh on horseback went B. for though it be sus in the singular in the originall yet it is taken for the plurall as cap. 14.23 it includeth a signification also of Pharaohs personall going into the sea Vers. 20. With timbrels and daunces B. G. C. cum cater rather than timbrels and flutes I. the word mecholoth is taken for dauncers Iud. 21.20 and so waâ— the use for the women to come forth with daunces to meete those that returned with victorie as Iud. 11.34 1. Sam. 18.5 and heere as Miriam is said to take a timbrell only so it is like the other women did neither had it been so fit for them to play upon flutes because of their singing and answering Moses Vers. 22. And they went forth toward the desert of Shur or that they might go forth to the wildernesse of Shur I. better then they went out into the desert of Shur B.G. cum cater for they did not immediately enter into the desert of Shur after they left the red sea but they travelled first three dayes thorow the wildernesse of Ethan Num. 33.8 Iun. Vers. 23. He or everie one called the name of the place Maraâ— I.V.A.P.C. not the name of the place was called B.G.S.L. for the word â—ara is in the 〈◊〉 3. The explanation of doubtfull questions QVEST. I. Of the antiquitie and excellencie of Moses song Vers. 1. THen sang Moses 1. This song of Moses as it is the first that we reade of in Scripture so it is the most auncient song that is extant in the world for the songs of Linus Musaeus Orpheus are found to be 300. yeares after this song of Moses 2. Iosephus saith that Moses composed this song in hexameter verse and lest any should thinke this strange Hierome in his preface to the booke of Iob witnesseth that all that booke from those words in the beginning of the third chapter Let the day perish wherein I was borne unto those words cap. 42. therefore I abhorre my selfe and repent in dust and ashes iâ— written in hexameter verse for the most part consisting of Dactilus and Spondaeus the two usuall feete of an hexameter verse Perer. 3. But whereas Iosephus in the same place saith that the Israelites did passe all that night in mirth and rejoycing for their deliverance that seemeth not to be so for it was morning before the Egeptians were drowned cap. 14.24 The Lord looked toward the Egyptians in the morning watch and the Israelites saw their dead bodies upon the sea banke which they could not so well discerne by night therefore this rejoycing was solemnized the next day not the same night QUEST II. In what order Moses the children of Israel and Miriam sang this song COncerning the order and manner how this song was sung 1. Some are of opinion that Moses sang it alone and that he taught the people afterward this song who did often sing it as they had occasion Thostatus and Iosephus thinketh that the people first rejoyced and gave thankes unto God and that afterward Moses framed this song in hexameter verse but the text favoureth not this opinion which saith that then even at that time Moses and the children of Israel sang wherefore I subscribe rather unto Philo who saith that Moses began first every verse and then the people followed this is agreeable to the text where Moses boginneth in his owne person saying I will sing unto the Lord and seeing that Moses and the children of Israel sang this song who were not all Prophets to endite a propheticall song neither in so short a time could they have learned this song before it is like that the one followed the other and that Mosesâ—egan â—egan and then the people repeated either the whole verse or the ground of the song only which was this Sing unto the Lord for he hath triumphed gloriously the horse and his Rider hath hee overthrowne in the sea which verse is after repeated by Miriam and her companie for so was it the use in solemne songs to have one verse repeated as Psalme 136. that clause For his mercie endureth for ever is often repeated Now in what order of consort and consent Miriam sang and answered the men is not agreed upon 1. Some think that Miriam with the women answered the men and sang the ground of the song by tuâ—nes Oleaster Iun. and Philo sometime is of the same opinion that there was a mixt harmonie of the great and base voyces of the men and of the sharpe tunes of the women 2. But I thinke rather that there were two companies of fingers of the men apart and of the women apart and that as Moses began and the people followed so did Miriam sing and the women answered her Sic Pellican Simler Calvin And this may seeme more probable 1. Because it was the use for the women only by themselves not mingled with men to celebrate such solemnities as appeareth Iud. 11. when Iepthahs daughter met him and 1. Sam. 18.5 when the daughters of Israel
14. yeares being then a maid of discretion when Moses was an infant exposed in the river who stood by to see what became of the child and went and called Moses mother to be his nurse Moses then being at this time 80. yeares old Miriam could not be under 90. at the least and then was Caleb but 40. when he was sent to search the land Iosh. 14.7 therefore it is not like that these two were married together especially considering that Caleb had another wife before 2. Againe this Hur was now a grave man and fit for government for to him and Aaron Moses committed the affaires of the Common-wealth when he went up into the mount Exod. 24 14. how then could he be the sonne of Caleb who was but 40. yeare old 3. That Ephrath which was Calebs second wife gave that name unto Bethlehem of whom it was called Bethlehem Ephrata but Miriam dying in the wildernesse never came into the land of Canaan and therefore of her could no place bee named there she was not then that Ephrath that was Calebs wife 4. Now whereas Hur is there said to be the sonne of this Ephrath it might be another of that name for in the Scriptures we finde that divers have had the same name Sic Lyran. Tostat. 2. Iosephus opinion then is more probable that this Hur was rather the husband of Miriam Moses sister and so he was allied unto Moses and Aaron So Procopius QUEST XV. Whether Moses lifted up his hands in prayer Vers. 11. ANd when Moses held up his hand 1. Some thinke that Moses held up his hand by course when the one hand was weary then he held up the other with a staffe in manner of an ensigne or banner Iun. But I rather subscribe here to Oleaster that hand is put in the singular for hands for it followeth afterward vers 12. that Aaron Hur held up his hands on both sides not by turnes but at once 2. Iunius also with whom consenteth Piscator thinketh that Moses did not lift up his hand as shewing the gesture of one that prayed but he lift up the staffe with his hand as a triumphant banner But against this opinion Tostatus objecteth 1. That had beene to no purpose for Moses to hold up the staffe as a signe of victory to the host because the backes of the Israelites were toward him seeing the Amalekites from the South set upon the hindermost part of the campe and then they could not turne them to see the staffe without giving advantage to their enemies 2. There had beene no force in the lifting up the staffe to get the victory therefore the efficacie was in Moses prayers to the which end he lift up his hands as the Apostle exhorteth men to lift up pure hands 1 Tim. 2.8 3. But both these opinions are better joyned in one that both Moses prayed unto God Et manuum elavatio symbolum fuit additum precibus And the lifting up of his hands was a signe added to his prayers Simler And the Chalde Interpreter expresseth the same sense that his hands were stretched out to prayer Vatab. As also the holding up of the staffe betweene his hands was a signe of the victory Moses à ux belli quidam signifer foelicem eventum ipse spondebat baculi vexilâ—â— interim prophetiae munere functus Moses the Captaine of the warre as it were the ensigne bearer did â—ssure them of good successe by the banner of the staffe not neglecting in the meane time his propheticall office Pelarg. 4. And as for the former of Tostatus reasons it cannot certainly be gathered which way the host of Israel was pitched it is no other like but that Moses staffe which he held up was in the sight of the Israelites and to that end he went up to the top of the hill and to this purpose Procopius maketh this fit allusion Populus si cernit manus legislatoris supinas vincit c. If the people see the hands of the Lawgiuer aloft they overcome but if they see them hang downe they are overcome so if one understand the law spiritually he obtaineth victorie but the contrarie falleth out if one follow the literall sense 5. But whereas some make this gesture of Moses holding his hands aloft with the staffe betweene them to be a representation of the signe of the crosse I say with Simlerus Non valde huic sententia innitâ—r ut dubia I doe not much rest upon this sentence as doubtfull QUEST XVI How Moses hands were heavie Vers. 12. MOses hands were heavie 1. The peoples sins did not presse downe Moses hands as Lyranus for then he should not have lift them up at all which is Tostatus reason 2. Neither were his hands feeble through age for 40. yeare after this when Moses was an 120. yeare old Moses was of such a perfect constitution that it is said his naturall strength or vigor was not abated Deut. 34.7 3. Neither yet is this to be imputed to Moses infirmitie of mind as our Saviour saith The spirit is readie but the flesh is weake as though Moses waxed cold in prayer Ferus 4. Nor yet doe I consent to them that thinke Moses still continued his prayers but that this remisnesse was onely in his strength Continuatus labor ab eo perferri non potuit Continuall labour in lifting up of his hands hee could not endure And yet God would have the victorie to follow the lifting up or falling of Moses hands to testifie unto the people that the victorie was onely from God to whom Moses did elevate his hands Simler For if Moses inward strength and zeale had continued all one it is like the same effect would have followed 5. Wherefore I thinke rather with Calvin Iste defectus ex singulari zeli vehementia natus est This defect in Moses proceeded not of any tepiditie or coldnesse in Moses but from the vehemencie of his zeale for while he lift up his hands Intentissime orabat magna animi contentione He prayed vehemently and with great earnestnesse of mind Vatab. The remitting of his hands then shewed an inward abating of his zeale and fervencie which may befall the most perfect men for the gesture of them that pray hath a reciprocall worke upon the affections which first doe bring forth the humble gesture of the bodie and by the same they are againe kindled and inflamed as Augustine hath this excellent saying Gestu corporis ut flexione genâ—â—m extensione manuum seipsum magis excitat homo ad orandum c. By the gesture of the bodie as the bowing of the knee the stretching out of the hands a man doth stirre himselfe up the rather to prayer and these being visibly done the invisible affection of the soule is increased and by this meanes Affectus cordis qui ut ista fierent praecessit quum facta sunt crescit The affection of the heart which went before these were done is increased when
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 warre with Amalek for as men
view of the people which were made in the Temple and Tabernacle but there whither the Priests only had accesse Simler 3. And they were not set up aloft as images are to be worshipped but onely made to set forth the worke of the Tabernacle and Temple 4. The brasen Serpent was used as a figure of Christ which figures doe now cease the body being come which is Christ. Vrsin 2. Object Images are Lay mens bookes that they which cannot reade may learne by the history what was done so Gregory reasoneth reproving Serenus a Bishop for pulling downe of Images Answ. 1. This was the very defense which the Heathen used for their Idols as Athanasius objected Si ista vobis sunt pro literis ad divinitatem speculandam ut falsò jactatis c. If these things bee unto you in stead of letters to behold the Deity as you falsly boast why doe you set more by the signe than the thing signified 2. If Images were a meanes to instruct rude and ignorant people it is like God would not have omitted this meane in the old Testament for the instruction of that rude people but the Lord was so farre from approving any such way that he doth straitly forbid it 3. If Images serve for instruction they must have an interpreter for they are dumbe of themselves and an interpreter may better instruct without them 4. The Scripture saith that an Image is the teacher of lies Habak 2.18 and that Idols speake vanity Zachar. 10.2 If they serve then as Lay mens bookes they only teach them lies Simler 3. Object The Commandement of abolishing and destroying Images was ceremoniall and therefore it concerneth not Christians now Answ. To take away all occasion of Idolatrie is not ceremoniall because it tendeth to the mainetenance of a morall commandement 4. Object Images are an ornament to Churches therefore they may be tolerated Answ. 1. Churches are ordained for the assemblies of the living Images of God not for dead Images 2. The adorning of the Church must not bee contrary to Gods commandement and so to his dishonour nor to the offence of the members of Christ. Vrsin 3. A man would not have his wife decked with an harlots attire neither is it fit that the Temple of God should borrow ornaments from Idolaters Simler 5. Object A thing is not to be taken away for the abuse Answ. If the thing bee good it selfe and necessary it must not be condemned for the abuse but the case is divers where both the thing and the abuse are unlawfull 6. Object It is sufficient that the people be taught and admonished that Idols are not to be worshipped though they be not taken away Answ. 1. The Apostle biddeth us to abstaine from all appearance of evill 2. And the surest way is to remove from the sight the occasion of stumbling as Moses did beate the golden Calfe to powder and Hezekiah brake in pieces the brasen Serpent 7. Object Images were not simplie forbidden but because of the pronenesse in those dayes of the people to Idolatry but now the fulnesse of time being come the people are not so prone Paul Burgens addit 2. in cap. 20. Exod. Answ. 1. The experience of former times in the dayes of Popery proclaimeth the contrary that the people were as blindly lead to offer to Images to goe in Pilgrimage unto them to prostitute themselves before them as ever were the Israelites 2. And this being a morall precept is as needfull now as it was then and therefore S. Iohn concludeth his Epistle with this precept as most necessary Babes keepe your selves from Idols 1. Ioh. 5.21 Against the adoration and worship of Images 7. Controv. Against the adoration of Images THe Romanists beside the publike tolerating of Images and setting of them up in their Churches doe also maintaine and defend the adoration of them Paulus Burgensis hath this position Eadem adoratione adoraâ—ur Imago repraesentans in quantum talis res per ipsam repraesentata The Image is to bee adored with the same adoration with the thing represented as it doth represent it Addit 2. in cap. 20. So also Bellarm. de Imagin lib. 2. cap. 25. That this is a blasphemous opinion and contrary to the Scriptures it is thus proved 1. The Lord directly here forbiddeth any Image to be made to be worshipped under paine of his heavy indignation upon all Idolaters and their posterity to the third and fourth generation yea the Lord accounteth them all haters of him and enemies unto him that doe worship such abominations 2. They are accursed which make any Images to worship them Deut. 27.15 Cursed bee the man that shall make any carved or molten Image an abomination to the Lord c. and shall put it in a secret place 3. Another reason is taken from the nature of such Idols They are but silver and gold the worke of mens hands they have a mouth and speake not they have eyes and see not c. Psalm 115.4 and vers 8. They that make them are like unto them and so are all they that put their trust in them They are vaine and deceitfull and of no power 4. From the effect the setting up and adoring of Idols is a robbing God of his honour Isay 42.8 I am Iehovah this is my name and my glory will I not give to another nor my praise to graven Images 5. From the fruits of Idolatry the grosse blindnesse and ignorance of men that bow themselves unto the worke of their owne hands as the Prophet Isay doth describe it 42.19 None considereth in his heart c. I have burnt halfe of it in the fire and have baked bread also upon the coales thereof c. and shall I make the residue thereof an abomination shall I bow to the stocke of a tree 6. From the end No Idolaters shall inherite the Kingdome of God 1. Cor. 6.10 Idolaters and all liers shall have their part in the lake that burneth with fire and brimstone The objections of the adversaries answered 1. Object We doe not worship the Image but that which is represented by the Image Answ. 1. So did the Gentiles maintaine their Idolatry as Arnobius sheweth Lib. 6. contra Gentes Siml So the Israelites in making their golden Calfe had relation unto God for they proclaimed an holy day to Jehovah yet that pretext excused them not Vrsin God therefore forbiddeth all Idolatry under what pretence soever 2. If they doe not worship the Image it selfe why doe they give divers kindes of worship unto Images to the Image of Christ more to the Images of Saints lesse 2. Object The honour of the signe redoundeth unto the thing signified thereby Answ. If the signe be pleasing unto him that is signified but if it be such as hee forbiddeth and condemneth it is rather a dishonour than an honour and so the adoring of Images is a dishonour unto God 3. Object The contumely or dishonour offered to the Image of God is
true sense of the law given them by Moses which allowed lawfull warre to be made Therefore Christs meaning cannot be that evill and injuries can no way be resisted 2. It must be considered that Christ here speaketh unto private men not unto Magistrates that they were not to seeke revenge which belonged unto the rulers and governours 3. Our blessed Saviours meaning is to restraine mens corrupt affections and grudges in seeking revenge and to exhort them to patience for according to the very letter our Saviour himselfe did not performe this precept for being smitten with a rod he did not turne the other cheeke but answered for himselfe Ioh. 18.23 So also did S. Paul when the high Priest commanded him to be smitten on the face Act. 23. 2. S. Paul would not have Christians to goe to law one with another 2 Cor. 6. much lesse it is lawfull to make warre Answ. S. Paul simply findeth not fault with their going to law but because they one convented another before Heathen Judges and for that they were impatient of wrongs and would put up nothing one at anothers hand 3. Our Saviour biddeth Peter to put up his sword adding further that they which take the sword shall perish with the sword Matth. 26.52 Answ. It is plaine that our Saviour speaketh of the private use of the sword not of the publike in lawfull battell when as the souldier doth not take the sword into his hand by his private authoritie but it is committed unto him by the commandement of the Magistrate 4 The parable of the tares is objected which our Saviour would have grow untill the time of harvest Answ. The end and scope of this parable must be considered which is to shew the state and condition of Christs Church in this world that therein the wicked and hypocrites are mixed among the faithfull and so it shall bee till Christ shall come in the end of the world to purge his floore and take away all the chaffe for otherwise if it were not lawfull to take away the evill there should be no place neither for Civill nor Ecclesiasticall discipline and so Saint Paul should have beene contrarie to his master who willed the incestuous young man to bee excommunicate 1 Cor. 5. and so the tares to bee weeded out of the corne 5 The Apostle saith The weapons of our warfare are not carnall c. 2. Cor. 10.4 we must not then use carnall and outward weapons Answ. 1. The Apostle speaketh there onely of such weapons which wee are to use against spirituall evils which indeed are onely spirituall not of those which are used against men 2. After the like manner S. Paul saith Christ sent me not to baptize but to preach the Gospell 1 Cor. 2.17 yet he baptized some his meaning is he was not sent chiefly to baptize but to preach so the chiefest armour of Christians are spirituall but they may use carnall and externall also Simler But now on the contrarie side that it is lawfull for Christian Magistrates to wage battell it may be thus shewed by the authoritie of the word of God 1. Deut. 20. there are divers lawes prescribed whom they shall make choice of to go to warre how they should be exhorted by the Priests and other orders are there expressed which had beene superfluous if it were a thing simply unlawfull to enterprise warre 2. In the new Testament when the souldiers came to Iohn to know of him what they should doe he biddeth them not to lay aside their weapons or to forsake their calling but not to doe wrong and to be content with their wages Luk. 3.14 Wee read in the Gospell of a Centurion that beleeved in Christ Matth. 8. and in the Acts of a Centurion converted by Saint Peter Act. 10. who retained that office and calling still 3. Further seeing it is the office of the Magistrate that beareth not the sword for nought to take vengeance on him that doth evill Rom. 13.4 And it may fall out that not one or two or a few but a multitude may doe evill and commit some outrage who cannot be resisted but by force of armes the Magistrate then is herein to doe his dutie to suppresse the evill and to take vengeance on them 4. But whereas it will be objected that there are no precepts in the new Testament concerning this matter but onely in the old wee answer 1. That it is sufficient that we finde it there for whatsoever is prescribed in the old Testament not repugnant to nor reversed in the new Christians are to receive and obey it was the wicked opinion of the Marcionites and Manichees which rejected the old Testament 2. And the reason why no mention is made in the new Testament of waging of battell and making of warre is for that there was then no Christian Magistrate by whose authoritie warre must be taken in hand And because there was then no such civill power in the Church the Lord gave unto his Apostles an extraordinarie power in punishing the wicked as S. Peter did strike Ananias and Sapphira with sudden death Act. 5. So they needed no schooles then because they were furnished with extraordinarie gifts of the Spirit but now they are needfull those extraordinarie gifts being ceased and so it is necessarie now that the Magistrate should use the materiall sword that spirituall sword of vengeance which the Apostles had being now no more exercised 5. Briefly somewhat shall be added here what conditions are required and ought to concurre to make just warre which are these three 1. By whose authoritie 2. Upon what occasion 3. In what manner warre must be taken in hand 1. Warre must not be attempted without the authoritie of the Magistrate for he beareth the sword Rom. 13.4 If the examples of Sampson and Abraham be objected for the first we answer that hee was moved by the Spirit for the second that he was no private man or subject to any other but free and at his owne command beside he was not without the direction of Gods Spirit And further if a true man shall defend himselfe against a theefe by the sword or a Citie being suddenly besieged or invaded of the enemie the Magistrate being absent in these cases it is lawfull to use the sword because though in particular they have not the expresse consent of the Magistrate yet in generall the lawes permit that it shall be lawfull for every one in such desperat cases to defend themselves 2. The causes of just warre are these three 1. When as any battell is enterprised by the speciall Commandement of God as Saul was sent against Amalek 2. To rescue and recover such things as are unlawfully taken away as David pursued the Amalekites that had burned Ziklag and carried away their goods and their wives and redeemed them againe 1 Sam. 30. 3. To deliver the oppressed and to bridle the insolencie and crueltie of the wicked as Abraham followed after the foure Kings that
thinketh that these were not the ordinarie Judges of the Hebrewes sed arbitri constituti ex voluntate partis utriusque but arbitrators chosen by the will and consent of both parties quest 24. But that part of the law which followeth Thou shalt render life for life which is spoken to the Judge to whom the sword was committed sheweth that this authoritie also of setting the pecuniarie punishment is referred to the civill Magistrate QUEST LIX Whether the law of retalion be literally to be understood Vers. 24. EYe for eye tooth for tooth c. 1. Some doe thinke that this law of retalion is not to be understood according to the letter but an estimation was to be made by money so R. Salomon to whom consenteth Tostatus upon these reasons 1. Because in some of these kinds as if a foot should bee taken from him that perished his neighbours foot it might so fall out that together with the foot hee should lose his life and so there should be more than a retalion 2. And againe in the former law vers 18. where one upon anothers smiting lieth downe on his bed but riseth againe the other was onely to beare his charges there the law of repercussion and retalion tooke no place and so is it to be understood here 3. Favorinuâ— thus reasoned against this law of retalion as Aulus Gellius bringeth him in lib. 20. cap. 1. that it was impossible to be kept for if the like should be inflicted for the like as one wound for another they must take heed that the like wound in every respect should be made neither longer nor deeper if it were then a new retalion should bee offered unto the other that prosecuted the action and so there should be no end Contra. 1. The like may bee objected concerning the cutting off of other members as of the eares and hands which are inflicted by the lawes of divers countries for divers times death followeth in the amputation of such parts and yet the law intendeth not death He then may thanke himselfe that deserved such mangling of his members neither is the severitie of the law to give way because of some inconvenience which is feared And yet further thus much may bee added that where in such tetalion death was like to follow where death was not intended that in this case much was left to the discretion of the Judge that compensation might bee made in another kinde as by pecuniarie satisfaction 2. The other instance is not to the purpose for the law speaketh of such hurting when as there is no losse of any member for in that case they are referred to this law but when the body was otherwise hurt and bruised without any corruption of the parts and members then the smiter in that case was to beare his charges that rested and lay upon his bed by his meanes 3. The other objection is frivolous for it was not in the private mans hand that was wounded to make what wound he thought good againe but it was in the Judges power to order it 2. Therefore the more probable opinion is that this law is literally to be understood that he which had spoiled his neighbours eye hand foot should suffer the like himselfe as may appeare by these reasons 1. Because the first clause here set downe vers 23. Thou shalt pay life for life is literally intended not that he should pay mony for his life but he should lose his life indeed 2. Our blessed Saviour so expoundeth this law Matth. 5.38 Yee have heard it hath beene said an eye for an eye c. which libertie being given unto the Magistrate onely every private man did arrogate to himselfe to seeke revenge as he thought good and therefore our blessed Saviour correcteth that error But I say unto you resist not evill c. Now if this retalion and recompence had beene made in money and not in inflicting the like hurt they had not resisted evill or sought revenge 3. Other forren lawes also borrowed this law of retalion from Moses as among the Romanes in their twelve tables this law is extant Si membrum ruperit nisi cum eo pacit talio esto c. If he have broken a member unlesse he agree with him let there be a retalion 3. Yet this law is so literally to be understood as that it was lawfull notwithstanding to turne the like punishment into a pecuniarie mulct Iosephus thinketh it was in his choice that was hurt whether hee would be satisfied in money or have the like punishment inflicted So also Bâ—rrhaius But it is not like that it was left wholly to his choice but that it rested in the Judges discretion as before in another case the womans husband was to set the summe but the Judges were to moderate it vers 22. 4. Therefore it is like that it was in the Judges power to award either the like penaltie or a compensation in money as afterward vers 29.30 If a mans oxe used to gore chanced to kill any the owner was to die or pay a ransome of money And the reasons of this commutation are these The difficultie in the strict law of retalion that it could hardly alwayes be observed according to the letter as if hee were weake and sickly that was to lose a member he was like to lose his life also with it and if a poore man had lost an arme it was more profitable for him to have amends made him in money than to have anothers hand cut off and if the Judge should upon every ones humorous desire have taken away from one an arme or a legge this would have nourished revenge It is like then upon these reasons that the Judges as they saw cause did make a change and commutation of this penaltie with money as the Pretors did among the Romanes 5. Yet although it were in the Judges power to make a commutation of the like punishment with a pecuniarie mulct the law of retalion notwithstanding is set downe 1. Both for more certaintie because one rule could not serve for all pecuniarie taxations which might be aggravated or diminished in the discretion of the Judge according to the divers circumstances 2. As also if a mulct of money had beene set then the mutilation of the members being not warranted by the letter of the law could not have beene inflicted 3. As also this severitie in the amputation or cutting off the like part doth imprint a greater terror than if any summe of money though never so great had beene imposed Simler QUEST LX. Whether the law of retalion were just and equall BUt against the law of retalion it will be thus objected 1. That sometime there may be great inequalitie in the persons and then such equall and like requitall is not just as if a subject should smite a Magistrate and wound him it is not sufficient for the other to be wounded againe And in the law of retalion there is no respect whether one did
chap. 25.8 They shall make me a Sanctuarie to dwell in The boords were not this Tabernacle for it is said vers 15. Thou shalt make boords for the Tabernacle and the curtaines of goates haire was a covering for the Tabernacle vers 17. The curtaines then first described are properly called the Tabernacle miscaâ— the other curtaines were called â—he Iteâ—tâ—rium a Tent Vatablus QUEST II. Why the Lord appointed a Tabernacle to be erected and that in the wildernesse THou shalt make a Tabernacle 1. It was requisite that a speciall place for Gods worship should bee made for more reverence sake as we see that Kings and Princes pulchriores habitationes possident have more costly and beautifull houses that they might be had in greater admiration So that although in respect of God himselfe who filleth heaven and earth there was no necessitie of any place yet in regard of men it was necessarie in those two respects that having a peculiar place ordained for the worship of God Cum majori reverentia accederent They should approach with greater reverence Et per dispositionem talis Tabernaculi significarentur c. And that by the disposing of such a Tabernacle those things might bee signified which belonged unto Christ. Thomas 2. It pleased God that this Tabernacle should be first erected in the wildernesse before they came into Canaan 1. Not so much because Moses that great Prophet who was to end his dayes before they should come into the promised land was the meetest instrument to set forward that worke For God who endued Moses with those gifts could also have raised as great Prophets as Moses 2. But one reason was that his people being to sojourne in the desert 40. yeares might be kept from idlenesse and be exercised in the rites and ceremonies of the worship of God lest if no forme of worship had beene prescribed unto them they might have swarved and declined unto superstitious usages 3. Another reason was that they might be afore instructed in the manner of the true worship lest they should have fallen presently to the Idolatry of the Canaanites after they had obtained their land if they had not beene setled before and well grounded in the right worship Tostatus qu. 2. QUEST III. Why the Lord would not yet have a Temple yet built 3. YEt the Lord would not injoyne his people now to make him a Temple in some certaine place because they were now continually to remove their tents and dwelling all the time of their sojourning in the wildernesse And it was a long time after they had possession of the land before the Lord would have a Temple built because till such time as the people had a King to be able to defend them and they had peace and quietnesse from their enemies a Temple could not conveniently be built therefore neither in the time of the Judges was this worke taken in hand because none of them was of sufficient power and ability to doe it the government still shifting and changing from one to another neither under Saul and David was it a fit time to begin that worke because they had much trouble and businesse with their enemies God therefore reserved that worke for the peaceable reigne of Salomon Tostat. qu. 3. 4. And this further may be alleaged as a reason why first the Lord would have a Tabernacle built and afterward a Temple Quod Tabernaculum prasentis adificiâ—m Ecclesia designat Because the Tabernacle doth designe and shew the state of the Church now present sojourning in this world and continually exercised but Salomons Temple was a figure of the Church of God in heaven where there shall be peace and tranquillitie as in the building of Salomons Temple the noise of a hammer was not heard Beda QUEST IV. Of what stuffe these curtaines were made Vers. 1. TEn curtaines of fine twined linen c. 1. To omit here both Augustines note of some corrupt Interpreters that in stead of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine aâ—laa curtaines did reade 〈◊〉 courts as though there should be ten courts in the Tabernacle and to let passe also Rupertus notation of the word cortina curtaine which hee taketh to be derived of corium leather because at the first curtaines were made of leather 2. These curtaines were not made of divers-peeces of cloth of contrarie colours sewed together but the matter and stuffe was fine twisted silke and linen Simler The word shes silke or linen may bee derived of shasah which signifieth to take the sixth part because it is like it was twined in six threeds together Oleast Like unto a fine cord or line Iun. 3. Osiander thinketh that these colours were so mingled together as yet one among the rest most appeared and therefore some of them are called coverings of blew silke some coverings of skarlet Numb 4.7 8. But those there described were not these great curtaines but other smaller coverings that served to cover the things which were carried It seemeth that these coverings were indifferently tempered of all these colours QUEST V. Of the manner of worke used in these curtaines IN them thou shalt make Cherubims of broidered worke 1. Some thinke that these curtaines were not onely pictured with Cherubims Angels but withall flowers and such like Cajetan Iosephus thinketh that there were no pictures of men or beasts at all but onely of trees or flowers but this is contrarie to the text which maketh speciall mention of Cherubims Calvin Simler 2. Arias Montanus imagineth that they were the full and perfect pictures of Cherubs like unto young men with wings and he also conjectureth with what colours they were set forth their flesh with white and red their wings with blew But it is neither like that they were pictured in their full proportion for then there should have beene a great part of the curtaines left bare and naked without any pictures unlesse we imagine some other filling worke but they were such Cherubs as were described before upon the Mercie seate neither were they pictured naked which was against that law Exod. 20.26 which provideth that the nakednesse of none should be discovered As for the colour of their face and wings it was like to be such as best served to resemble them 3. Concerning the manner of worke it was not painted and so set forth with colours because then they should not have needed to have brought stuffe of divers colours to make the curtaines of Tostat. qu 6. Cajetane thinketh that they were not made suendo sed texendâ— by sowing but weaving So the Septuag Vatab. Some thinke it was altogether needle worke as the Latine Interpreter Tostatus Pagnius But the word signifieth artificiall or curious worke or worke devised Oleaster There was both woven worke in it as may be gathered chap 28.32 and needle worke also because it was like on both sides as appeareth in that the vailes and especially that which divided the most holy place from the
made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would have their ministerie the more reverenced and had in
Ribera further by the girdle which compasseth the loines understandeth the continencie and single life of Priests out of Beda Contra. 1. If it had any such signification wherefore was not single life injoyned Aarons sons first to whom this girdle was prescribed 2. Beda indeed hath such a collection but he addeth withall Quod videlicet genus virtutis nulli per legem Dei necessario imperatum sed voluntaria est devotione Deo offerendum Which kinde of vertue is necessarily injoyned none by the law of God but it must with a voluntarie devotion be offered unto God the Lord thus saying hereof Non omnes capiunt verbum hoc All cannot receive this saying c. Why then doe they impose necessarily upon their Priests solitarie and single life which forced chastitie hath brought forth and yet doth many foule fruits among them as adulterie fornication Sodomitrie and such like uncleannesse 6. Morall Observations 1. Observ. Apparell commendeth not one to God Vers. 2. THou shalt make holie garments for Aaron c. glorious and beautifull Wee reade of divers glorious garments made in the world As of the costly vesture of Alcisthenes the Sybarite which Dionysius sold for 120. talents unto the Carthaginians Demetrius King of Macedon had a robe set forth sumptuously with the representation of the heaven and starres which no King durst put on quòd invidiosa nimis esset impendii magnificentia because it was too envious because of the magnificent cost But Aarons glorious apparell exceeded all these not so much in the sumptuous cost and cunning workmanship as in respect of the institution which was from God and the signification which was to set forth the glorious Priesthood of Christ and as this was typicall in it selfe so morally it shewed with what varietie of vertues first the Ministers of God then all his faithfull people and worshippers should be adorned not with putting on of gold or outward apparell but with the spirituall ornaments of the inward man as S. Peter teacheth how women should be adorned 1 Pet. 3.4 2. Observ. Ministers must be adorned with veritie of doctrine and holinesse of life Vers. 30. VRim and Thummim Which signifie knowledge and perfection whereby the Minister and man of God is set forth that he ought to be adorned with soundnesse of doctrine and integritie of conversation B. Babing As Saint Paul requireth that his Bishop for the one should be apt to teach for the other unreproveable 1 Tim. 3. 3. Observ. Ministers must not be dumbe or idle Vers. 35. ANd his sound shall be heard c. Gregorie well noteth upon this that the Priest dieth if his sound be not heard when he goeth in and out before the Lord Iram contra se occulti judicis excitat si sine sonìtu praedicationis incedit Hee stirreth up the anger of the secret Judge against him who goeth on without the sound of preaching c. So the holy Apostle saith Wee is unto me if I preach not the Gospell 1 Cor. 9.16 This maketh against two sort of Ministers the ignorant and unskilfull that cannot sound forth the voice of preaching and the idle and slothfull that doe not CHAP. XXIX 1. The Method and Argument THe Tabernacle with the parts thereof being thus finished with the garments and apparell of the Priests now followeth the consecration of them in this Chapter which consisteth of two parts first of the consecration of the Priests to vers 37. Then the sanctifying of the Altar and Tabernacle for the publike service of God In the consecration 1. Is set downe the preparation it selfe both of the things wherewith they should be consecrated to vers 5. then of the persons Aaron and his sons who are first attired and apparelled with their severall rayments to vers 10. 2. The consecration followeth first of Aaron and the rest for that time to vers 28. then the generall manner is prescribed to be observed afterward vers 28. to vers 37. In the speciall consecration for that time 1. The manner is prescribed how the calfe or bullocke shall be used 1. How and where he should be killed vers 10 11. 2. What shall be done with the bloud vers 12. with the fat vers 13. with the flesh and skin vers 14. 2. How the ramme of burnt offering should be sacrificed is shewed vers 16. to vers 19. 3. The ramme of consecration which was the third beast must be thus bestowed 1. The bloud part must be laid upon certaine parts of Aaron with part the Altar and Aaron and his sons with their garments must be sprinkled vers 20 21. 2. The flesh and parts some must bee burnt upon the Altar with the manner how they must bee first put into Aarons hands and shaken to and fro before the Lord to vers 26. some as the breast and shoulder shall be for Aaron and his sons to vers 28. In the generall prescription these things are declared 1. The perpetuall law of the heave offering vers 28. 2. The use of the Priestly garments vers 29 30. 3. How the ramme should be dressed and eaten to vers 34. 4. And nothing must be reserved vers 34. The second generall part belongeth unto the daily and publike service of God 1. The instrument thereof is declared the Altar with the manner of consecration to vers 38. 2. The matter of the daily offering two lambs one at morning the other at even to vers 42. 3. The place is described at the doore of the Tabernacle vers 42 43. 4. The Ministers vers 44. 5. The effect Gods dwelling among them vers 45 46. 2. The divers readings Vers. 1. Take a young bullocke under the damme or sucking I. ben bakar the son of a bullocke A.P.H. better than a young calfe B.G. for here ben bachar is not interpreted phar of it selfe signifieth a young calfe or than a young bullocke from the oxen V.S. or a calfe from the heard L.C. See qu. 2. following Vers. 5. And shall gird them with the broidered girdle of the Ephod I.B.C.P. or broidered gard of the Ephod G.V.A. better than thou shalt gird them with a girdle L. for here Ephod is wanting or thou shalt couple the breastplate to the superhumerall or Ephod S. for here bechesheb with the broidered gard or girdle is omitted Vers. 10. Shall stay his hands upon the head of the calfe fulcient A. or shall rest with his hands upon c. better than put to their hands V. or joyne their hands upon c. P. or put on their hands c. G.L.S.C. samac signifieth sustentare to stay Oleaster Vers. 14. It is sinne S.A.H. c. that is an offering for sinne I.G.B. as S. Paul saith in the same sense that Christ was made sinne for us 2 Cor. 5.21 V. better than it is an expiation C. or it is for sinne L. for is added the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chatath sinne Vers. 25. And thou shalt burne them in the
unto which the seat of choler is annexed betokeneth anger Hâ—c omnia consecrarijubet He commandeth these things to be consecrated To the same purpose also Basil Quibus omnibus id nobiscum agitur ut adversus voluptatem totam quasi contra multorum capitum hydram c. By all these we are moved that we should fight against all pleasure as a serpent of many heads c. 2. So Borrhaius thereby understandeth the mortifying of the old man and by the carrying of the flesh skin and dung without the gate as a thing ignominious the suffering of Christ which tooke upon him our reproach without the gates of Jerusalem as the Apostle applieth it Hebr. 13.12 So also Gallas Marbach 3. By the foure corners of the Altar which were touched with bloud Lippoman interpreteth the shedding of Christs bloud who is our Altar and sacrifice by the which we are redeemed Terra quoque nostris sceleribus polluta c. hausto Christi sanguine reconciliatur c. The earth also being polluted with our sinnes having as it were drunke in Christs bloud is reconciled which otherwise would crie out for vengeance against us 4. Marbach by the laying the bloud upon the foure corners of the Altar would have signified the preaching of the shedding of Christs bloud and the dispersing thereof to the foure corners of the world And by the inwards liver and reines which are the seats of pleasure the willingnesse of Christ and delight in fulfilling the will of his Father So also Osiander 5. But this is the most proper signification thereof by the fat is understood the grosnesse of our nature in all the faculties and powers of the soule which are three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angrie motion in the liver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscence or desiring facultie in the reines all which by nature are corrupted and therefore they must be offered unto God to be purged by the fire of his Spirit So Iunius Pelargus Simlerus QUEST XVII Why the sacrifice for sinne was offered first Vers. 15. THou shalt also take one ram Now followeth the second kinde of sacrifice which was the burnt offering 1. The bullocke the sacrifice for sinne was first to be offered that thereby the other sacrifices might be accepted for as it is in the Gospell Ioh 9.31 God heareth not sinners neither doth he accept the sacrifice of sinners And hereof it was that in the solemne day of reconciliation the high Priest first prayed for his owne sinnes and made reconciliation for himselfe and his house Levit. 16.11 and then for the people So in this place the burnt offering and peace offering would not have beene accepted unlesse first the Lord were appeased toward them for their sinnes it was requisite therefore that the sacrifice for sinne should be the first whereby the rest might be sanctified 2. But it will be objected that by the same reason neither can the sacrifice for sinne be accepted because he that offereth it hath not yet obtained remission of his sinnes The answer whereunto is this That it must be considered whether he that sacrificeth for sinne doth it for his owne sinnes or anothers for others his sacrifice cannot be accepted as long as he is in sin but for his owne sins such sacrifice is available As concerning prayer likewise which is the spirituall sacrifice of Christians a man yet in his sins shall not be heard praying for another but for his owne sins he shall be heard otherwise it would follow that he which hath committed any sin should never have remission and forgivenesse of them if his prayers should not be received 3. Beside as it is in the Sacraments of the new Testament Quadam requirunt dispositionem in suscipiente quaedam non Some required a disposition and preparation in the receiver some not as in the Eucharist unlesse one examine himselfe before and so be prepared to receive that holy Sacrament he is an unworthy receiver and eateth and drinketh hiâ— owne damnation 1 Cor. 11.29 But in the other Sacrament of Baptisme no such disposition in the receiver is required for infants that cannot examine themselves neither have faith are thereunto admitted So the like difference there was in the sacrifices of the Law some served to prepare and dispose the offerer to performe other duties as the sacrifices for sin some required a preparation and disposition going before as the burnt offerings and peace offerings Tostat qu. 9. QUEST XVIII How the bloud of the burnt offering was bestowed upon the Altar Vers. 16. THou shalt take his bloud and sprinkle it round about upon the Altar 1. This must be understood to be all the bloud which was to be bestowed round about upon the Altar for it was not lawfull to carrie any part of the bloud to any other prophane place and it was the law of burnt offerings that all the bloud should be offered unto God Levit. 1.5 2. Concerning the manner of sprinkling or powring this bloud round about upon the Altar neither is the opinion of R. Salomon and Lyranus to be received that thinke this was not done in parte superiore sed magis circa basin in the upper part of the Altar but rather toward the bottome for it was sprinkled upon the Altar therefore not under and it was offered unto God but all offerings were offered upon the Altar And againe Levit. 1.15 it is said the bloud should be strained shed or pressed forth on the sides of the Altar it seemeth then that it was sprinkled above and so ran downe by the sides of the Altar Neither yet doth Tostatus ghesse aright that the bloud being powred aloft did run downe per partem exteriorem by the outward part or side of the Altar for it could not be conveniently so powred without as to run downe by the sides therefore the bloud was rather powred on the inside of the Altar because it was part of the burnt offering and therefore was to be consecrate unto God by fire as it is said vers 18. It is an offering made by fire unto the Lord. And by this meanes the fire licked up the grosse substance of the bloud and so dried up the vapours thereof which otherwise would have beene very noisome Simler QUEST XIX Why the hornes of the Altar are not here touched with bloud Vers. 16. ANd thou shalt sprinkle it round about upon the Altar 1. Some things are common to the burnt offering and the sacrifice for sin as that Aaron and his sons did stay their hands upon the head thereof that it was killed before the Lord and that the bloud thereof was laid upon the Altar but these things were peculiar unto it the dividing of the parts not to burne them by peece-meale one after another but to couch them better together and to lay one part upon another then the inwards and legs were washed and all was burnt upon the
Now followeth the third kinde of sacrifice which was of the kinde of Eucharisticall or peace offerings and in the consecration of Aaron and his sonnes divers sacrifices are used because this calling cater as omnes dignitate anteiret c. did excell all other in dignity Gallas 2. The peace offerings were of two soâ—â—s either to obtaine some blessing as to intreat for peace and prosperity or to give thankes for some blessing received in both these respects it was requisite that Aaron should offer peace offerings in his consecration botheâ— beg of God that he might prosper in the execution of his office as also to shew his thankfulnesse to God who had advanced him to such an high calling Tostat. qu. 10. 3. Yet this offering was not properly of the kind of peace offerings which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacifica peace offerings but this was the raâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milluim of filling or perfection vers 22. quia illia Sacerdotum consecratio perficâ—retur because thereby the consecration of the Priests was perfected Gallas QUEST XXV Why the bloud was put upon the right eare thumbe and toe of Aaron Vers. 20. PVt upon the lap of Aarons eare 1. Not in superiore parte auris in the upper part of Aarons eare as the Chalde but the nether lap Ian. Or soft part of the eare Genevens 2. The eare hand and foot are anointed with the bloud to signifie the purging and sanctifying of all their parts to make them fit for the Priesthood as Isaias tongue was touched with a coale from the Altar and so purified Isai. 6. Tostat. qu. 10. 3. Though the right eare right hand and foot are only named because dexterae partes sunt insigniores the right parts are more excellent yet thereby the consecration of the whole man is signified Simler 4. The â—ongue of the Priest is not here mentioned but the eare which is the sence of doctrine by the which the understanding is informed and without the which the tongue cannot speake for as the Wise-man saith He that heareth speaketh continually Prov. 21.28 And beside the eare is expressed to shadow forth the obedience of Christ in hearing and obeying his Fathers will Simler Calvin also giveth another reason Hîc non attingi dâ—cendi munus sed intercedendi That Christs office of teaching is not here touched but of mediating QUEST XXVI How the bloud was sprinkled upon the Altar round about Vers. 20. ANd shall sprinkle the bloud vpon the Altar round about 1. The Latine Translater here readeth Thou shalt powre the bloud vpon the Altar but the word is zarak to sprinkle First the Altar was sprinkled and then the rest was powred at the foot of the Altar vers 12. for if it had beene all powred there now whence should Moses haue had the bloud which in the next verse is said to be upon the Altar that is in some vessell there standing wherewith he besprinkled Aaron and the rest and their garments 2. Neither is R. Salomon his conjecture probable that the bloud was laid only upon two corners of the Altar not on the same side but one contrarie to the other for this is against the Text which saith that he sprinkled upon the Altar round about then not in two corners onely And beside if the bloud had beene put onely in two corners of the Altar it should haue beene laid not powred or sprinkled but the bloud was not put upon the hornes of the Altar in any peace offering as was used to bee done in sinne offerings Tostat. quaest 11. 3. And whereas the Altar is sprinkled round about wee must not understand this to bee done at the bottome round about upon the pavement but above so that the bloud might run downe to the bottome QUEST XXVII How the bloud and oyle was sprinkled upon their garments without spotting Vers. 21. ANd he shall take of the bloud c. and of the anoynting oyle c. 1. Some may thinke that this sprinkling of the bloud and oyle was done severally one after another But because there is mention made but of one sprinkling it is more like they were tempered and mingled together and so sprinkled Lyran. 2. R. Salomon thinketh that the oile was sprinkled in remembrance of Iacobs anointing the stone in Bethel with oile and the bloud in remembrance of the striking of the bloud of the paschall Lambe upon the doore-posts in Egypt But there was small affinity betweene those ceremonies and the consecration of the Priests Therefore this rather was the reason of it because almost all things in the Law were purified with bloud that the Priests garments might by this meanes be purified and sanctified most of all which they were to use in the sanctifying of others 3. And because the sprinkling of bloud and oile might seeme to be a blemish to the priestly garments some thinke that they were washed afterward But it is not like that that was washed off wherewith the garments were consecrated Some doe bring in here a miracle in that the garments were kept from spots and blemishes notwithstanding the sprinkling of bloud and oile upon them But we are not to admit of unnecessary miracles These spots then were very smaâ—l and so made no notable markes in the garment and if they did it was magis ad honorem quam horrorem c. more for honour than horror seeing thereby the priestly vestures were consecrated Tostat. qu. 11. QUEST XXVIII The mysticall signification of the ram of consecration with the rites thereof THe mysticall signification of this ceremony is this 1. The ram of perfection or consecration signifieth Christ Christus omnes in virtutibus perfectos constituit Christ maketh us perfect in all vertues hee it is that sanctifieth our eares hands and feet and all our parts and members as here the tip of the eare the right thumbe and great toe are touched with bloud Procopius 2. Hereby also is signified the obedience of Christ by dipping the eare in bloud who was obedient to his Father Simler 3. And hereby also the high Priest was put in mind of his duty by the dipping of the eare is signified that the Priest primum oracula Divina auscultare c. should first give eare to the Divine oracles and then teach them unto others Simler By the dipping of the thumbe and toe in bloud omnes actiones vitae c. all the actions of the life are expressed Calvin By the feet also in Scripture are signified the affections this dipping then of the hands and feet doth signifie Omnem actionum externarum internarum sanctificationem the sanctifying of all both externall and internall actions Simler 4. And by this sprinkling of the bloud is signified the sprinkling of Christs bloud by faith upon the hearts of the faithfull hac enim aspergillum illud est c. for this is that sprinkle wherewith our hearts are sprinkled Marbach 5. And further whereas Aaron with the rest of
the Priests are thus sprinkled with bloud it is shewed summos Sacerdotes non fuisse ita perfectos c. that the high Priests of the Law were not so perfect that they needed not to be purged Osiand But they had need of another high Priest by whose bloud they should be sanctified QUEST XXIX How these things were put into the Priests hands and shaken to and fro Vers. 24. THou shalt put all this in the hands of Aaron and shake them to and fro c. 1. The Latine Interpreter here readeth amisse thou shalt sanctifie them which Tostatus would helpe out thus because divers ceremonies were used in the consecration of the Priests quaelibet earum sanctificaâ—io vocabatur every one of them was called a kinde of sanctifying But the word nuph signifieth to shake or move to and fro 2. Some doe translate it thou shalt lift up So Pagnin Oleaster who referreth it to the ascending and rising up of the vapour or smoake But this shaking to and fro was done before they were burned upon the Altar which followeth in the next verse and there is another word afterward used to shew the lifting up for the shaking to and fro is called tenupha and the lifting up terumah of rum to lift up 3. R. Salomon saith the manner of putting these things into the Priests hands and shaking them to and fro was this Moses did put them into their hands and then with his hands underneath theirs did shake them to and fro toward the East and West and then toward the North and South 4. And by this ceremony of putting those things into the Priests hands Moses delivered them jus talia possidendi right to enjoy such things they should be afterwards for the Priests use Lippom. QUEST XXX Whether Moses were indeed a Priest Vers. 26. ANd it shall be thy part 1. The Latine Interpreter readeth here corruptly erit in partem suam it shall be for his part that is Aarons for what Aarons part should be is afterward shewed vers 28. the word is lecha to thee as the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be for thy part that is Moses should have the Priests part at this time 2. Lippoman hence would inferre that Moses was the high Priest both because he did consecrate the high Priest and he had the breast for his part which only belonged to the high Priest 3. I rather thinke with Osiander that Moses did at this time quodam modo fungi officio Sacerdotis c. after a sort execute the Priests office So also Simler Gallas Hee was in the Priests stead in the consecration of Aaron But if Moses had beene actually a Priest he could not afterward have resigned that office and calling neither can this be inferred upon that place Psalm 99.6 Moses and Aaron among his Priests that Moses was a Priest but it sheweth that Moses and Aaron were most excellent among the Priests as Samuel among those that called upon his name Vatabl. Or Moses was counted among the Priests because he did extraordinarily execute the Priests office as in the consecration of Aaron 4. Tostatus calleth Moses simplicem Levitam a simple or plaine Levite quaest 14 He was indeed of the tribe of Levi and in that sense Aaron also might be called a Levite but Moses was more than a Levite because hee both sacrificed and consecrated the Priests which the Levites could not doe QUEST XXXI Whether Aaron had the breast and shoulder of the ram of consecration Vers. 27. THou shalt sanctifie the breast of the shake offering and the shoulder of the heave offering 1. Whereas the right shoulder was shaken to and fro before and burnt upon the Altar this could not be the shoulder of the heave offering here spoken of for it was burnt already upon the Altar 2. Some thinke therefore that it was the left shoulder which is here called the heave offering and that Moses had that and the breast for his part at this time because he was now in the Priests stead Osiand Marbach But this is not understood of Moses that he should have them they are for Aaron and his sonnes vers 28. Moses part is set downe before what it should be vers 26. namely the breast And it was the right shoulder not the left which was given to the Priest Levit. 7.32 The left shoulder and the rest of the peace offering beside that which was due unto the Priest belonged unto the offerer 3. Therefore this Law here set downe is not concerning the ram of consecration out of the which Aaron had not now the Priests part because he and the other Priest were at that time but as the offerers and presenters but for the time to come an order is set what part they should have out of the peace offerings of the children of Israel namely the breast and the right shoulder Tostat. quaest 13. Iun. Gallas QUEST XXXII What difference there was betweene the shake-offering and heave-offering Vers 27. THe shoulder of the heave-offering c. 1. Some thinke that the breast was only shaken to and fro and therefore was called tenupha the shake-offering and the shoulder was onely lifted up so called also terumah Vatabl. Which Osiander calleth the one Movenda the sacrifice to bee moved or shaken the other Levanda to be lifted up and Iunius seemeth to be of the same opinion who readeth distinctly which was shaken to and fro that is the breast and which was lifted up that is the shoulder But the words following will not beare this sense which was heaved up of the ram of consecration Now no mention is made before of the heaving up of the shoulder but of the shaking of it to and fro with the other things which were put into Aarons hands vers 24. so that the right shoulder of the consecration ram was not onely lifted up but it was also shaken to and fro 2. The generall opinion therefore iâ— that as well the breast as the shoulder were first heaved up and downe and then shaken to and fro So R. Salomon Lyranus Simlerus Gallasius Tostatus with others But if they were both indifferently shaken to and fro and lifted up alike why are these speciall names given unto them Levit. 7.34 The breast shaken to and fro and the shoulder lifted up 3. Therefore I neither thinke that the breast was shaken onely nor the shoulder lifted up onely because the shoulder was shaken to and fro vers 24. and the breast together with the shoulder are indifferently vers 28. called an heave-offering neither yet is it like that there was no difference of motion in the shaking of them and the heaving them up seeing they have speciall names given them of their divers motions But it is most probable that the breast was more shaken to and fro than lifted up and therefore is called tenuphah of the more principall motion and the shoulder though it were moved to and fro yet was chiefly heaved up
was Eleazar but of all the rest of his posteritie which should succeed Aaron in the priesthood and this order of consecration was rather fulfilled in them after they came into the land of Canaan and had a setled State there than in Eleazar in whose initiation and entrance into the Priests office many of these rites and ceremonies were omitted in respect of the necessitie of the time and place for hee is only said to have put on Aarons priestly cloathes there is no mention made of his washing anointing sprinkling 1. Some thinke that those things were done also though they are not there expressed as in Scripture many things belonging to the historie and narration are omitted But the ceremonies here prescribed to be done in Aarons consecration are not only omitted there in the narration but they could not be performed in act for the high Priest was ordinarilie to be brought to the doore of the Tabernacle and there to be first washed and then to put on the priestly garments but Eleazar was in mount Hor when hee put on Aarons cloathes where the Tabernacle was not for this was done in the sight of all the people who could not see what was done in the Tabernacle And if Aaron had died in the Tabernacle it should have been thereby polluted for the tent wherein any died was uncleane Numb 19.15 Againe the high Priest who was anointed in his head and hands was not to come neere any dead bodie Levit. 21.10 11. Eleazar then could not be anointed here in the presence of Aaron who died there before his face 2. Some other thinke therefore that Eleazar onely put on Aarons cloathes there the other ceremonies were performed afterward when they were come downe from the mount but Eleazar for the comfort of his father was there bid to put on his cloathes that hee might see his sonne consecrated in his stead before he died But this is not like for the ceremonies could not be kept according to the law of the consecration seeing the high Priest was first to he washed at the doore of the Tabernacle before hee put on the holie garments he was not by the usuall order to put on the Priests apparell first and then to bee washed Againe seeing Aaron by stripping off his cloathes was together with them deprived of his Priesthood Eleazar together with the cloathes received the full right and authoritie of the Priesthood as Vatablus well expoundeth those words of the Lord to Moses Numb 20.26 Cause Aaron to put off his garments and put them upon Eleazar his sonne that is constitues pontificem Eleazarum thou shalt appoint Eleazar Priest for his father 3. Some further may alleage that seeing Eleazar was consecrated to bee a Priest before there needed now no new consecration but onely the putting on of the priestly garments But this answer doth not fully satisfie though Eleazar were now consecrated with his father and in that respect needed not in all respects to bee consecrated as they which had received no such consecration for there were certaine peculiar things used in the consecration of the high Priest whose head and hands were anointed with the holie oyle Levit. 21.10 and so were not the inferiour Priests 4. Therefore Tostatus opinion upon the former reasons is most probable that Eleazar was made high Priest speciali modo after a speciall manner qu. 15. QUEST XXXVIII What services the high Priest was bound to do in the Sanctuarie Vers. 30. TO minister in the Sanctuarie or holy place 1. The holie place or Sanctuarie is taken divers waies 1. For the whole Tabernacle together with the outward court in which sense it is said that Aaron and his sonnes should beare the iniquitie of the Sanctuarie Numb 8.1 2. For the Tabernacle it selfe without the outwart court as Exod. 28.35 His sound shall be heard when he goeth into the holy place that is when he went into the Tabernacle 3. It is sometime taken for the outward court chap. 28.43 when they come to the Altar to minister in the holie place here it is taken for the Tabernacle 2. Aaron had foure services to doe in the Tabernacle 1. To set the bread in order upon the table Levit. 24.6 2. To dresse the lampes morning and evening Levit. 24.3 3. To burne incense upon the golden Altar chap. 30.7 4. To goe into the most holie place once in the yeere to make reconciliation Levit. 16. But the three first services were common unto the inferiour Priests the last was peculiar to the high Priest Tostat. qu. 16. 5. Augustine is here deceived with whom Borrhaius accordeth that the most holy place is here meant into the which the high Priest entred only once in the yeere for the high Priest did not then put on his glorious apparell as he did here at his consecration when he went into the most holie place but the common linen garments Levit. 16.4 QUEST XXXIX Of other rites belonging to the ramme of consecration Vers. 31. ANd seeth his flesh in the holy place Now follow other rites and ceremonies belonging to the ramme of consecration 1. The flesh thereof that is the third part remaining beside that which was offered upon the Altar and that which was due for this time unto Moses Osiand was to be boyled not upon the Altar nor yet in any prophane place but in the outward court here called the holy place 2. They must eat them at the doore of the Tabernacle after they had boyled them in some place of the court further off then they shall come neerer to the Tabernacle and there eat them Tostat. qu. 16. 3. A stranger shall not eat thereof not only they which were strangers from Israel but even the Israelites themselves not of the tribe of Levâ— yea the Levites not of the familie of Aaron could not eat hereof Tostat. Borrhaius Osiander though Simlerus thinketh otherwise understanding by strangers such as were polluted and uncleane because the lay people might eat of their peace offerings But though the people might eat of their ordinarie peace offerings yet here because the Priests were the offerers they only must eat thereof yea here is no exception of their wives or children Lippom. 4. The flesh and bread must be eaten the same day if any remained till the morning it should be burnt with fire this is required lest by reserving any part thereof either they might grow into contempt of the holy things making no difference between them and their ordinarie food which they might reserve at their pleasure or lest that which remained might be abused to superstition Simler And whereas in ordinarie peace offerings they might eat of it the next day but not upon the third day Levit. 7.18 but no part of this must be eaten the second day this was to shew that this ramme of consecration was a more holy thing than their ordinarie peace offerings Tostat. quaest 16. QUEST XL. Whether all these rites were of the necessitie of the
among them Vers. 45. ANd I will dwell among the children of Israel 1. We must make a difference betweene Gods generall presence every where and his gracious presence in his Church his presence of power is in all places but his presence of grace is only among his owne servants Simler So God is said sometime to be with his children when he blesseth and prospereth them as Potiphar saw that God was with Ioseph Gen. 39. and he is said not to be among them when hee withdraweth his favour and assistance as Moses saith unto the people Numb 14.42 The Lord is not among you and therfore they were in that place overthrowne of their enemies Thus also Thomas distinguisheth of Gods presence Est communis modus c. There is a common manner of Gods being every where and in all things per essentiam potentiam prâ—sentiam by his essence power and presence est alius modus specialis and there is another speciall way of Gods being present sicut amatum in amantâ— as that which is loved is present in him that loveth as our Saviour saith If any man love me c my father will love him and we will come unto him and we will dwell with him Ioh. 14.23 And so the Lord is said to dwell here among his people 2. And here also there is speciall relation to the situation of the Tabernacle which was set up in the middest of the tribes three of them pitching before three behind and three of each side and in that respect God also is said to dwell in the middest of them because his Tabernacle which the Lord made his habitation was in the middest of the host Tostat. qu. 21. 3. But this must be understood conditionally that the Lord would dwell among them so long as they worshipped him aright as hee commanded them Osiander 4 And so hee will not onely dwell among them but worke such wonders among them that they shall by experience knowe that God onely and none other delivered them out of Egypt to serve him Tostat. ibid. 4. Places of Doctrine 1. Doct. No perfection in the Priesthood of the law Vers. 1. TAke a young bullocke c. This first sacrifice being offered for the sin of the Priests that were to be consecrated ought to put them in mind that they themselves were sinners and had need of sacrifice Oleaster Which evidently proclaimed that there was no perfection in their Ministerie but that they were to looke for an high Priest so perfect that needed not first to offer sacrifice for his owne sinnes as the Priests of the law did Hebr. 7.27 2. Doct. Of dividing the Word aright Vers. 17. THou shalt cut the ramme in peeces To this usage of the law the holy Apostle seemeth to allude exhorting Timothie to divide the Word aright 2 Tim. 2.15 that as the Priest divided the sacrifice and laid every part in order and as hee in other sacrifices gave the Lord his part and tooke the Priests part and delivered the rest to the people so the Minister of God should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide the Word aright deliver the true sense thereof not wrest or deprave it with false glosses or fained allusions as the Valentinians abused the Scripture and Origen is found herein to have been in great fault Simlerus 3. Doct. Of the imposition of hands Vers. 21. THou shalt sprinkle it upon Aaron c. These ceremonies of washing anointing sprinkling which were used in the consecration of the Priests of the old Testament are not requisit now The Apostles in the new Testament used imposition of hands as the Deacons are ordained by imposition of hands Act. 7.8 So thy praied and laid their hands upon Saul and Barnabas and sent them forth for the worke of the Ministerie Act. 13.4 which externall observation is yet retained in the Church of God whereby 1. They which are ordained are confirmed in their calling 2. They are admonished that their abilitie and sufficiencie for that calling is not of themselves but from him in whose name hands are imposed upon them 3. It is a signe of Gods protection and assistance if they be diligent in their calling that his hand shall protect them 4. And if they be unfaithfull that his hand shall be upon them to judge them in this sense the Prophet David saith Thine hand is heavie upon me day and night Psal. 32.4 Marbach 5. Places of Controversie 1. Cont. Against the anointing of Priests with oyle in their consecration Vers. 7. THou shall take the anointing oyle This oyle was a signe of the graces of the Spirit which should be powred abundantly upon Christ the true high Priest as the Prophet David saith Psal. 45.7 Thy God hath anointed thee with the oyle of gladnesse above thy fellowes This ceremonie then of anointing being fulfilled in Christ it savoureth of Iudaisme to revive this ceremonie now as the Romanists doe in the consecration of their Bishops and Priests This were to be wiser than Christ who commanded no such thing to be done and than his Apostles who used no such ceremonie in the ordaining of Ministers Gallas 2. Cont. Against the anoynting of the fingers Vers. 20. ANd upon the thumbe of the right hand The Romanists retaine the like ceremonie in ordaining of their Priests for they anoint their thumbes and forefingers with oyle as Aarons thumbe was with bloud that those fingers may bee consecrated to handle the bread in the Eucharist which they call the Lords bodie But we reade not that either Christ himselfe or his Apostles anointed their fingers for the consecrating of the Sacrament these then the Apostle calleth the commandements of man touch not taste not handle not Colos. 2.21 Gallas 3. Cont. That the ramme signified not Peter Vers 19. ANd thou shalt take the other ramme These two rammes some would have signifie Peter and Paul the ramme of burnt offering which was wholly consumed they say signifieth Paul amore Christi totum incensum that was wholly set on fire with the love of Christ the other ram wherewith they anointed the eare thumbe and toe of the Priests did prefigure Peter Nam EcclesiaÌ„ Romanae obedieâ—dum est in his quae sunt fidei For the Church of Rome must bee obeyed in those things which belong unto faith which commeth by hearing and this is signified by touching the eare likewise in those things which concerne manners which is understood by anointing the hands and feet which are instruments of all actions Gloss. ordinar Moraliter Contra. 1. And was not Peter wholly ravished and set on fire also with the love of Christ as well as Paul If not why do you preferre him before Paul 2. If faith come by hearing how should the Pope be obeyed in doctrine seeing he useth not to preach to be heard 3. In matters of faith not onely the Romane Church but any other is to bee heard and followed but seeing the Romane Church teacheth doctrines contrarie to faith there it may
Pythagoras appeareth to be ridiculous and foolish who condemned all such sacrificing of beasts as the Poet describeth it in this manner Nec satis est quod tale nefas committitur ipsos Inscripsére Deos sceleri numenque supremum Cade laboriferi credunt gandere juvenci They thinke it not enough themselves evill for to do But make the gods above as parties thereunto As though they joyed to see a painfull bullock slaine to be But herein was Pythagoras errour and ignorance that he could not conceive Deum sine expiatione 〈◊〉 placari that God could not be appeased without some expiation and atonement made The bloud of these sacrifices then shadowed forth the bloud of Christ the only sacrifice of atonement whereby God was well pleased not that he delighted in the death of that just one but in his obedience wherein Gods justice was satisfied indeed take Christ away and then the sacrifices of beasts nihil differunt à profana carnificina differ nothing from a prophane shambles Calvin 6. Morall observations 1. Observ. A Bishop must be gentle and full of clemencie Vers. 7. ANd anoint him Disce Sacerdos Dei esse misericors Learne thou which are Gods Priest and Minister to be mercifull and given to pity for the which cause the Priests of the old Law were anointed Oleaster Which property of gentlenesse Saint Paul requireth in his Bishop No striker not given to filthy lucre but gentle no fighter It is more seemely for a Christian Bishop to win by clemencie than to force by rigour and severity 2. Observ. Ministers must both teach and live well Vers. 20. ANd put it upon the lap of Aarons eare c. The laying the bloud on the right eare of Aaron signifieth the right hearing of the Word on the right thumbe that they should not be hearers of the Word only but doers on the right toe that their conversation should be aright B. Bab. as S. Paul would have his Bishop unreproveable 1. Tim. 3.2 3. Observ. No delayes to be used in Gods service Vers. 34. IF ought remaine till the morning c. As the holy flesh was to be eaten the same day so hereby the Lord would shew sibi alacriter esse inserviendum that we must serve him cheerefully not to use any delayes or procrastinations in his service Simler As the Prophet David saith I made haste and delayed not to keepe thy Commandements Psal. 119.60 CHAP. XXX 1. The Method and Argument IN this Chapter is first described another object of the service of the Priests namely the Altar of incense to vers 11. Secondly such things as were necessary for their Ministery 1. Money to be collected vers 11. to 17. 2. A laver to wash them in to vers 22. 3. The anointing oile for consecration to vers 33. 4. The sweet perfume for sacrifice to vers 38. In the description of the Altar of incense are set forth 1. The matter vers 1. forme and fashion vers 2. 2. The parts the crowne and barres to vers 6. 3. The situation of it vers 6. 4. The use daily vers 7.8 anniversary vers 10. In the second part 1. The collection of the money is appointed in generall by whom it should bee given what and to what end vers 12. then in particular what shall be given vers 13. by whom vers 14.15 to what end vers 16. 2. The laver is described 1. The matter and forme vers 18. 2. The place vers 18. 3. The use for the Priests to wash in vers 19 20. 4. The danger if they doe it not vers 21. 3. The holy oyntment is appointed to be made 1. The matter vers 23 24. 2. The forme vers 25. 3. The use to anoint both the holy things to vers 30. and the holy persons vers 30. 4. Punishment iâ— threatned to those which should prophane this ointment to vers 34. 4. The holy perfume also is commanded to be made 1. Of what matter vers 34. 2. After what manner vers 35. 3. How it must be used vers 36. 4. The punishment of those which doe abuse and prophane it 2. The divers readings Vers. 3. The top thereof B.G.V.I.A.P. better than the grate thereof I.S. gag signifieth the â—op or roofe Vers. 4. On either side B. or the two sides V.I.P.A.C.S. better than per singula latera on everie side L.G. Vers. 6. Where I will meet with thee B.I.P.A. better than where I will speake with thee L. or appoint my wâ—rd with thee C. or covenant with thee V. or appoint with thee G. the word commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jaghad to meet with or to appoint a time Vers. 10. Aaron shall make reconciliation B.G.I. cum caâ—er not Aaron shall pray L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caphar to reconcile Vers. 19. Shall wash their hands c. thereat G. or out of it I.V.P.A.S.C. better than in it B.L. minimenum out of it H. Vers. 23. Five hundred sicles B.G.V.A.P. cum cater not five hundred pounds I. for it had beene too great a proportion for an him of oyle And beside vers 24. mention is made of the shekel after the shekel of the Sanctuarie Vers. 33. Take c. stacto onycha galbanum B.I.C.L.S.P. better than myrrh and cleare gumme G. for myrrh is called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mâ—r Vers. 34. Spices and pure frankincense B.G.V.A.P. better than to referre it to gallaâ—â—â— of sweet savour L. S. C. for a distinction commeth betweene or nard with the leaves I. the word i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sammim spices so taken vers 23. Vers. 34. Everie one by it selfe alone I. So also Oleaster better than of each a like weight B. G. cum cater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 badadh signifieth alone Levit. 13.45 3. The questions discussed QUEST I. Why the narration of the making of the golden Altar is transposed Vers. 1. THou shalt make an Altar c. 1. The Hebrewes well observe that in the sacred histories we should not alwayes looke to have things set downe in that order of time wherein they were done as the altar of incense was made before the priestly apparell as is evident chap. â—7 â—5 and chap. 28. yet it is prescribed to be made after 2. Iunius giveth this reason why the same order is not observed in the prescription which was in the making preparing of these things because first the things are described wherein the service and ministerie of the Priests consisted and then the common instruments and sacred things belonging to their service as the perfume and perfume altar money and the holy oyntment and so though the order of time he not kept yet the order of nature seemeth to bee observed But then it is like if the things are set downe in the narration as the nature of them required that the same course should have beene much more kept in the framing and making of them 3. Tostatus thinketh rather that the order of nature is
upward because they begin at twentie yeares to be fit for service in the Common-wealth at home and abroad in warre Tostat. qu. 9. 2. The children then and women are not counted but the one were reckoned with their fathers the other went under the account of their husbands Simler 3. It is not here expressed as they began at twentie so at what age they ended the account It is not like that the aged men were here reckoned but such only as were fit for warre Numb 1.3 which Iosephus saith was from twentie untill the age of fiftie Cajetan And this may be gathered by the like because the Levites after fiftie gave over their service in the Tabernacle Numb 8.25 as to beare burthens and to remove the Tabernacle much more at that age were they to be freed from the service of warre which was much more painfull and cumbersome 4. The Levites were accounted after another manner they were numbred from a moneth old Numb 3.39 Oleaster who here affirmeth that David offended God in numbring the people because hee would have all numbred and not onely from twentie and above But that was not the cause of the offence for it is evident out of the text that they onely were numbred which were strong men and able to draw swords 2 Sam. 24.9 See before quest 15. QUEST XXII Why the poore pay as much as the rich Vers. 15. THe rich shall not passe and the poore shall not diminish c. Divers reasons may bee yeelded hereof why the same portion was required as well of the poore as rich 1. It was done concordiae causa for concord and unitie for otherwise there might have growne contention the poore being unwilling to pay as much as the rich Tostat. qu. 10. 2. And by this meanes also the poore were not despised and ne divites se sanctiores reputarent pauperibus lest that the rich might have thought themselves holier than the poore in giving more unto the Tabernacle the Lord would have an equall rate set Lyran. 3. And this was prescribed ut numeri ratio constaret that the number of the people might bee certainly knowne which had beene uncertaine if they had not all paid alike 4. This was jus personale a personall right Calvin ad testandum obedientiam impositum and imposed to testifie their obedience that hereby everie one should acknowledge that they belonged unto God Simler 5. It was for the redemption of their soules quae unicuique aequalis fuit which was equall to all Gallas 6. And to shew that God is no accepter of persons but that the poore and rich if they bee faithfull are alike accepted before him Osiander 7. Hereby also is spiritually signified that the spirituall price of our redemption by the bloud of Christ doth belong equally unto all Simler QUEST XXIII Whether all these things were declared to Moses at once Vers. 17. ALso the Lord spake unto Moses 1. It appeareth by this that all these things before rehearsed from chap. 25. concerning the Tabernacle and things thereunto belonging were not delivered by one continued speech from the Lord unto Moses but that there were certaine breakings off as is evident in this place and likewise vers 11. afterward the Lord spake 2. It also may bee gathered that all these things were not delivered in one day unto Moses but in the space of fortie dayes as is shewed chap. 31.18 that after the Lord had made an end of communing with Moses hee delivered him the tables of stone which was in the end of fortie dayes as is declared Deut. 9.10 Tostat. qu. 11. The Lord could have delivered all these things at once unto Moses and have made him capable thereof to understand and remember But as the world was created in six dayes which the Lord in his great power could have finished all in one day yea in a moment yet it pleased him for our better understanding and for the establishing of a perpetuall order to be observed while the world endureth in giving six dayes for worke and one for rest to sort out all his workes into six dayes so likewise he divided the narration of these things unto Moses into the conference of many dayes QUEST XXIV Of the fashion of the brazen laver Vers. 18. THou shalt make a laver of brasse and his foot of brasse 1. By this description it may be gathered that this laver did not stand flat upon the ground but was reared upon his foot and consequently it being so lifted up upon the foot or base the Priests could not put their feet therein to wash them 2. R. Salomon therefore thinketh that this laver was made broad and large below and narrow above and that it had two spouts of each side for the water to issue forth and at the foot or bottome there was some place to receive the water which otherwise would have run along upon the ground This description followeth Lyranus Tostat. Montan. Genevens And Cajetan doth inferre thus much out of the text because it is said vers 19. Aaron and his sonnes shall wash their hands and feet mimmenu ex ipsa out of it not as the Latine whom Beda followeth in ea in it 3. This laver was set in the outward court betweene the Altar of burnt offering and the Tabernacle but not directly for then it would have somewhat hindred the â—ight of the Tabernacle but it was placed toward the South side which though it be not here expressed may be 〈…〉 sea which Salomon made in stead thereof which was so placed in the Temple 1 King 7.39 Simler QUEST XXV Of the use of this brazen laver Vers. 20. WHen they go into the Tabernacle 1. The Latine Interpreter readeth When they go into the Tabernacle c. and when they go vnto the altar to offer incense c. which Tostatus understandeth of the altar of incense but that was included in the former clause When they go into the Tabernacle and the word is ishah which signifieth a sacrifice made with fire he meaneth the altar of burnâ— offering that when they want in to doe my service in the Tabernacle or 〈…〉 without they should wash both their hands and feet 2. These parts above the rest must bee washed because they were apâ—est to gather soile the feet with dust and the hands with touching and handling of other things Tostat. 3. It is evident then that at the least twice everie day they washed their hands and feet at morning and even for then without in the Court they offered the morning and evening sacrifice and in the Tabernacle they burned incense and dressed the candlesticks Lippoman also thinketh that they ministred at the Altar barefoot as Moses was bid to put off his shooes when the Lord appeared unto him Exod. 3. But it is more like that they were shod with a kinde of light shooes called sandals as Tostatus inferreth out of Iosephus for as they washed their feet from soile when they began
knots and joynts like the stalke of corne Tostat. 5. The fourth sort that goeth to the making of this oyntment is kidah cassia so called of the crookednesse thereof of kadad which signifieth to make crooked Oleaster Isidor taketh it for the name of a sweet herb but it is rather a tree of pleasant smell Lyranus which groweth to a great height in watrie places and giveth a pleasant smell Tostat. It is not the common Cassia in Apothecaries shops Simler for that hath no such sweet smell Oleaster QUEST XXIX Of the manner of making and compounding this holy oyntment Vers. 24. ANd of oyle olive an Hin 1. This oyntment is tempered with oyle to make it liquid and beside it is compounded of such things as were of liquid and soft substance as they say the myrrh of it selfe will make an oyntment Borrh. And therefore there is of that sort 500. ficles in weight and so of cassia but of cynamom and sweet calamus onely of each 250. 2. Now although the word shekel which must be here taken for the weight not the value of the shekel be not in the originall yet it must be supplyed and not pond◠so many pounds as Iunius for 500. pound weight of myrrh had beene of too great a proportion to temper with an hin of oyle which was not full three quarts as much as 72. egges containe but 500. shekels counting a shekel at halfe an ounce and 16. ounces to the pound will make but 16. pound and a quarter 3. Further whereas mention is here made of the Apothecaries art or rekeach the maker of oyntments they are in errour which thinke that the use of oyntments was not knowne in the time of the Trojan warres Alexand. lib. 4. cap. 17. Seeing Moses was long before those times The Lacedemonians also were too nice and curious that expelled those which either made or sold oyntments the skill and use whereof is commendable onely the abuse and superfluitie is to be condemned QUEST XXX Of the use of this oyntment in anoynting the Tabernacle Vers. 29. SO thou shalt sanctifie them c. 1. Whereas Moses is commanded to anoynt with this oyntment the Tabernacle it selfe the Arke the Table and the rest of the instruments wee must not so understand as though these things were anoynted all over for neither would this quantitie of oyntment have served to have anoynted everie part and beside the oyle if it had beene laid over all the curtaines would have blemished them it is like therefore that some part was anoynted for the rest Tostat. As the high Priest when hee was consecrated was not all over anoynted but onely in certaine parts 2. But Lyranus his observation is somewhat curious that Moses with his finger in everie corner made a certaine figure with his finger dipped in the oyntment like to the Greeke tan which representeth the figure of the crosse 3. By this ceremony the Lord would have the Tabernacle and all the vessels thereof consecrated and applyed to his service so that in communem hominum usum non veniant they should no more returne unto common and prophane uses Lippoman QUEST XXXI How all that touched the Tabernacle became holy Vers. 29. ALL that shall touch them shall be holy 1. Which is not so to be understood as that everie one which touched them should be thereby sanctified as R. Salomon expoundeth but the contrarie appeareth in that they which touched those holy things being not thereunto called were slaine as Vzzah for staying the Arke with his hand which he ought not to have touched 2 Sam. 6.6 2. Lyranus and Tostatus thus expound it that everie one which toucheth them must first be sanctified But the words doe imply a certaine holinesse transmitted by touching those things into that which toucheth them not an holinesse preceding or going before The same sense followeth Augustine sanctificabitur ut ei liceat tangere he shall be sanctified that it may be lawfull for him to touch them So also Osiander sanctificetur prius let him be sanctified before But this holinesse going before by way of preparation proceeded not of the touching of these things 3. Some give this sense sanctificatione iudigebit c. he shall have need to be sanctified because he touched them being prophane or uncleane Oleaster But in this sense it should not be generally taken seeing the Priests that touched them needed not to be so sanctified seeing they were holy already 4. Some thus Non possunt tractari nisi à Sacerdotibus These things could not be handled but by the Priests Calvin But then the Priests being holy already should have received no holinesse by touching these things as the words doe import 5. Therefore that other sense of Calvin is to be preferred Oblationes sua sanctitate imbuet It shall indue the oblations with holinesse those things which they brought to offer after they touched the Tabernacle were holy unto God and those things Non licebat uti in rebus privatis sed in sacris It was no more lawfull to use in private businesse but in the sacred affaires Lippom. See the question before upon chap. 29. vers 37. QUEST XXXII When and how Aaron and his sonnes were anoynted Vers. 30. THou shalt also anoynt Aaron and his sonnes 1. Simlerus thinketh that Pontifex primum c. the high Priest and other inferiour Priests were first anointed But it is more probable that first the Tabernacle and the things thereto belonging were anointed and last of all the Priests Pelarg For the same order is likely to have beene observed in the consecrating of these things which was in the framing and making Now the Priests apparell was made last of all chap. 9. And first the Tabernacle as the place where the Priests should be employed was to be prepared before the Priests should be consecrated there to performe their service 2. Lyranus thinketh and so Tostatus that onely Aaron was anointed in his consecration both in his head and hands and that his sonnes were not anointed with oyle at all but only their eare hand and foot touched with the bloud of the consecration Ram as is prescribe◠Exod 29.20 for this was the privilege of the high Priest to be anointed in his head and hands Levit. 21.10 But that Aarons sonnes were anointed also at this time is evident Exod. 40.15 Thou shalt anoint them as thou diddest their father but whether they had their heads onely anointed as some thinke it is uncertaine that place Levit. 21.10 sheweth the privilege of the high Priests succeeding they onely indeed were anointed yet is there no mention made there of the anointing of their hands but of filling their hands that is consecrating their Ministerie 3. Therefore I subscribe here to the judgement of learned and judicious Iunius that at this time both Aaron was anointed and that on his head chap. 29.7 and his sonnes also Exod. 40.15 but how or in what part they were anointed is
shed upon the faithfull the Romanists then in consecrating Chrisme mixed with balme to anoint their Bishops and Priests se veteris legis sacerdotes non ministrâ—s Christi profitentur doe professe themselves to be Priests of the Law nor Ministers of the Gospell Gallas And after this manner doe they consecrate their Chrisme first the mitred Bishop muttereth certaine charmes and inchanted words over the Chrisme and then bloweth upon it and after him come in their order twelve Priests standing by who likewise breath over the Chrisme then the Bishop useth certaine exorcismes with prayers wherein he maketh mention of Moses Aaron David the Prophets Martyrs praying that this Chrisme may have power to conferre the like gifts as they had Then he putteth to a little balme and at the last boweth himselfe to the Chrisme with these words Ave sanctum Chrisma All haile holy Chrisme The like doe all the Priests in their order and so they make an Idoll of their Chrisme ex Gallasio But thus to consecrate their Chrisme they never learned of Christ nor his Apostles Saint Iohn sheweth what is the ointment and anointing of Christians Yee have an ointment from him which is holy 1 Epist. 2.20 And vers 27. The ointment or Chrisme which ye received of him dwelleth in you c. and the same Chrisme or ointment teacheth you all things c. Wee have received no other ointment or Chrisme of Christ but the graces of the Spirit which are bestowed upon the faithfull 6. Morall Observations 1. Observ. To come to the Sacraments with prepared affections Vers. 19. AAron and his sonnes shall wash their hands and feet thereat when they goe unto the Altar This washing of the hands and feet teacheth men ut cautiore cura actus suos cogitatus discutiant c. that they should carefully examine and purge their acts and thoughts and so come to be made partakers of the holy Sacraments remembring what Saint Paul saith 1 Cor. 11.29 He that eateth and drinketh unworthily eateth and drinketh his owne damnation Beda This washing of the hands and feet therefore sheweth with what preparation and diligent examination we should come into Gods presence Augustine saith well Si macula in veste aut corpore apparet non audes intrare si vero sordida mens conscientia nihil times c. If there be a spot in thy body or rayment thou darest not goe in but if thy minde and conscience be filthy and uncleane thou fearest nothing c. Thus the Preacher admonisheth Take heed unto thy feet when thou entrest into the house of God Eccles. 4.17 By the feet he understandeth the affections wherewith the soule is carried as the body with feet 2. Observ. Against the contempt of the Ministerie Vers. 32. YE shall not make any composition like unto it Which therefore is commanded that holy things be not prophaned Neve Ecclesiasticum Ministerium ludibrio contemptui hominum exponatur And that the Ecclesiasticall Ministerie be not exposed to the scorne and contempt of men Lippoman As it is in the Psalm 105.15 Touch not mine anointed and doe my Prophets no harme Which sheweth their great prophanenesse who both speake and thinke basely of the Ministers of the Gospell and despise the vocation of the Ministery and hold it as a base thing wherein men doe bewray their prophane and unbeleeving heart who can have no great hope of salvation despising the meanes whereby they should be brought thither 3. Observ. Against flattery in giving divine titles unto men Vers. 37. YOu shall not make any composition like this perfume Precibus landibus Divinis non debemus uti in adulationibus humanis Wee must not use the praises of God in humane flatterings Gloss. ordinar As the people that gave applause unto Herod saying it was the voice of God and not of man Act. 12. Basil also giveth this note Quicunque bene agit Deo non sibi adscribat He that doth well let him ascribe it unto God and not to himselfe And so accordingly I yeeld unto thy divine Majesty most gracious God and heavenly Father all bounden thankes through our blessed Lord Christ Jesus that it hath pleased thy divine goodnesse thus far to strengthen and assist mee thy unworthy servant and weake instrument in this worke trusting to the same gracious helpe for the finishing and accomplishing of the same to thy glory Amen The end of the first booke of the second part or tome of this Commentarie upon Exodus THE SECOND BOOKE OF THE SECOND PART OR TOME OF THIS COMMENTARIE UPON EXODVS VVherein is shewed the practice and execution of the Lawes and Ordinances before prescribed VVhich consisteth of the Israelites disobedience to the Morall law in their apostasie and falling away to idolatrie and their obedience afterward upon their reconciliation to the Ceremonials In the willing offerings of the people toward the Tabernacle the diligence of the workmen in making it the faithfulnesse of Moses in the approbation of their worke and the erection of the Tabernacle VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. REVERENDO IN CHRISTO PATRI AC DOMINO D. THOMAE DIVINA PROvidentia Episcopo Londinensi Diocesano suo salutem in Christo sempiternam ANni jam sexdecim Reverendissime Praesul ex eo tempore effluxerunt cum Synopsis mea quae tum primò in lucem prodiit tuae censurae judicio à Reverendissimo Archiepiscopo Caniuariensi commissa commendata fuerit Vt primae illae lucubrationes meae te facilem Censorem in venerunt sic posteriores istae te ut spero aequum judicem reperturae sunt Cum Ambrosio hoc libere profiteor Malo tuo corrigatur judicio siquid movet quà m laudari à te quod ab aliis reprehendatur non est longi subsellii ista judicatio facile est tibi de nostris judicare Dicam jam paucis quid à me in hoc opere praestitum sit In tribus maximè me compendio commodo suo consuluisse prospexisse lector inveniet Primò dum varias authorum sententias de gravissimis quaestionibus interse comparo simul uno intuitu oculis subjicio labori suo in posterum hac ex parte parcet qui hosce nostros commentarios legere dignetur Deinde cum authores illi varii unde haec nostra desumpta sunt vix possint pretio 50. librarum comparari rationem me sumptuum habuisse judicabit lector humanus cùm centesima parte venalis sit hic liber Tertiò cùm collatis inter se discrepantibus plurimorum sententiis illam calculo meo passim comprobaverim quae ad veritatem proxime accedat hîc adjutum se sentiet judicium confirmatum qui huc animum applicet altero jam praecunte viam monstrante Atque haec feci ut Augustinus Hieronymo in eorum gratiam â—uibus aut non vacat propter alia negocia aut
remaine 140. But Tostatus buildeth upon uncertaine suppositions for these might as well beget at fortie or fiftie yeeres as at 25. For it is directly expressed of Hezron that he had a child at 60. yeeres after hee had married his third wife 1 Chron. 2.21 And he had Caleb by his second wife Ephoach he had another wife Azubah before 1 Chron. 2.19 he may therefore bee supposed to have begotten Caleb at 60. yeeres or thereabout and Caleb likewise his sonne at the same yeeres or more wee may allow unto them both 120. yeeres that they at 60. had those children so that Hur should not be in this account above 95 yeere old And it is not necessarie to suppose him to bee so old seeing he is in the same degree from Ezrom of the tribe of Iudah that came downe with his father into Egypt which Moses was in from Kohath of Levi that likewise descended into Egypt with his father Gen. 46.11 for Ezron begat Caleb and Caleb Hur so Kohath begat Amram and Amram Moses Hur was in the third generation or degree from Ezron and so was Moses from Kohath and the Hebrewes hold that Amram begat Moses at 77. yeeres By this comparing of these two lines it is not necessarie to make Hur much elder than Moses Therefore whether he were the same Hur or not Tostatus reason inforceth not the contrarie but that in respect of his age this Hur might bee the same before mentioned QUEST IIII. Of the age of Bezaleel 2. FUrther Tostatus according to the same computation maketh Bezaleel to be elder than Moses 91. or 92. yeers old But it is not like that the Lord would have chosen so aged a man to worke with his hands in the worke of the Tabernacle for hee as well wrought himselfe as taught and gave direction to others as is here expressed vers 4. especially seeing the Levites were at fiftie yeeres discharged from the service of the Tabernacle Then supposing his grandfather Hur to have been now 90. yeere old or thereabout his grandchild Bezaleel might be thirtie or fortie yeeres old which was a fit age both for ripenes of understanding and for agilitie and strength in working Both these supputations then of Tostatus are but weakly grounded concerning the age of Hur and Bazaleel QUEST V. Of the difference betweene the gifts of wisdome understanding and knowledge Vers. 3. I Have filled with the Spirit of God in wisedome and understanding and in knowledge 1. Some by these three doe understand the same thing and thinke that nothing else is here expressed but the same thing in divers words that God had indued them with singular skill and dexteritie to make the workes of the Tabernacle Ex. Tostat. qu. 2. But it is not like that so many words are set downe without speciall use and signification the rehearsall of the same thing in divers words without some difference would have seemed superfluous 2. Augustines opinion is hoc significativâ— dictum esse that these things are spoken in another signification that these three the spirit of wisedome understanding and knowledge must be referred to those things which are hereby signified But the text it self sheweth that this wisedome understanding and knowledge are referred to the skill of working in all manner of workes for the Tabernacle as vers 4. to finde out curious workes to worke in gold in silver and in brasse c. 3. R Salomon thus distinguisheth them he taketh wisdome for that cunning which is infused of God understanding for that skill which a man findeth out of himselfe and knowledge for that which he learneth by the instruction and teaching of another But seeing the Spirit of God was their teacher it is not like that they learned of any other And they taught others chap. 35.34 they were not taught of others 4. Tostatus thus doth interpret them By wisedome hee understandeth the habit of skill infused of God by understanding their naturall subtiltie of wit by knowledge the cunning which they had learned by instruction and experience And of the habits infused some were totally and wholly given them some were augmented and increased only And all these three are wrought by Gods Spirit though not in the same degree and manner the wisedome which is the infused skill was only wrought by God the naturall aptnes of wit was given them by God but yet by natural meanes nothing at all by their own industrie the knowledge obtained by instruction was also the gift of God but by their owne labour and diligence Contra. But this may be misliked in Tostatus interpretation that hee thinketh they had the knowledge of Arts gotten by experience for whence should they have this experience in Egypt they were only occupied in servile workes in working in clay and making of bricke therefore it is not like that these were aforehand practised in any such curious Arts Simler 5. Oleaster therefore maketh this difference betweene these three by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chocmah wisedome or cunning he understandeth the internall conceit and knowledge out of the which one proceedeth to worke prudently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tebunah discretion to applie and direct that inward apprehension and by daghath an experimentall knowledge to know saith he is sensu vel intellectu experiri to take triall by sense or understanding as Lot saith he had two daughters which knew no man that is had no expeâ—â—â—â—â—tall knowledge But what experience could these have of working in all manner of metall and wood and needle worke there being no such occasion of triall given them before 6. Thus then are these three gifts better distinguished That whereas these workmen are said to have done three things to finde out or invent curious works themselves vers 4. and to teach others chap. 35.34 and to worke also with their hands vers 5. to worke in all manner of workmanship these three gifts may be applied thus to these three faculties they had wisedome given them to conceive and apprehend how to worke themselves which is called the finding out or excogitating of worke their understanding served to shew and teach others therefore the other workmen are said only to be wise hearted vers 6. because they were taught and teached not and their knowledge guided their hand to be appliable to expresse that in their working which they conceived in their understanding These three may be reduced also to these two faculties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift power or skill and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practice Simler the skill was either in their owne apprehension or in the instruction of others their practice was in the agilitie of their hands and expedition of the worke QUEST VI. Whether all the kinds of workes are rehearsed here which were necessarie for the Tabernacle Vers. 5. ANd in the art to set stones c. 1. The Latine translater addeth to worke marmore in marble which is not in the Hebrew but only in working of stones But
c. So taking away the pure religion of keeping Gods commandements and granting unto them the blood of sacrifices c. And this assertion he groundeth upon that place of Ieremie chap. 7 2â— I spake not to your fathers c. when I brought them out of the land of Egypt concerning burnt offerings and sacrifices but this thing I commanded them saying obey my voice c. QUEST XXV 〈…〉 QUEST XXVI 〈…〉 QUEST XXVII What is 〈◊〉 here by the finger of God WRitten with the finger of God 1. By the finger of God Augustine understands the Spirit of God which he proveth by comparing of those two places together in the Gospell that where the one Evangelist writeth that Christ should say If I by the Spirit of God doe cast out devils another saith If I by the finger of God cast out c. which signified that as the law was written by the finger and power of God in tables of stone so is it written in our hearts by the Spirit of grace Gregorie by the Spirit signified by Gods finger understandeth spiritualem intelligentiam legis the spirituall sense and meaning of the law Theophylact thereupon concludeth that the Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one substance with the Father as the finger is to the hand So Ambrose saith Ad formaâ—â—â—itatis non ad distinctionem potestatis referendem digiti nuncupationem That the terme of finger is to be referred to the forme of unitie not to the distinction of power But this may seeme somewhat curious 2. These reasons therefore may rather be given of this phrase and terme 1. It is said By the finger of God that is opere Dei by the worke of God because the fingers are instruments of working Tostat. qu. 13. 2. Gallasius referreth it to the paucitie and fewnesse of the precepts Ita ut in digitis 〈◊〉 possent which were not so many but might be numbred upon the fingers 3. This is added also to shew a difference betweene the first tables of stone which were both made and prepared and written by the finger of God so were not the second which Moses made like unto the first they were prepared by Moses but written upon by God chap. 34.1 Iun. 4. And further though God have no hands nor fingers neither is like in bodilie shape unto man yet this may have a speciall reference to Christ who was become verie man with hands and feet like unto us as Borrhaius noteth Digitus humanâ—â— Deo assingitur in Christo vero Deo homine c. The finger of man is attributed to God in Christ who was true God and man QUEST XXVIII Whether Moses did write upon the tables Vers. 2. OF God It will be here objected that Exod. 34.28 it is said that Moses wrote in the tables how then were they written by the finger of God 1. Augustine thinketh that the first tables were written by the Lord the second by Moses But it is otherwise affirmed chap. 34.1 that God also did write upon the second tables 2. Lyranus thus reconcileth thâ—se places 〈…〉 Moses ministerialiter That God did write because he endited and it was done by his authoritie and Moses did write them as the penman and instrument And he hath another concâ—iâ— beside that Moses seemed to put his hand to the tables and yet the Lord might miraculously 〈…〉 that Moses did nothing at all to the first tables they were delivered 〈…〉 only prepare the second tables for the Lord to write upon 3. 〈…〉 saith it is a phrase only he did 〈…〉 QUEST XXIX How the law is said to have 〈…〉 by Angels 4. Places of Doctrine 1. Doct. Gods speciall and particular providence toward his children Vers. 2. BEhold I have called by name Bezaleel This sheweth the singular care that God hath of his elected and chosen vessels in that he knew them by name as the Lord called unto Samuel by name 1. Sam. 3. Like as among men it is counted a great grace and favour if any be knowne unto the Prince by name And in the Athenian and Romane Commonwealth such as were popular would labour to call the most of the citizens by their names God hath not then a generall care only over his children but his particular providence watcheth over them Simler 2. Doct. Mechanicall arts Gods gifts Vers. 3. WHom I have filled with the Spirit of God c. Bezaleel was inspired of God with the knowledge of artes whereby we learne that manuall trades and mechanicall arts doe proceed from Gods Spirit and they are his gifts Marbach B. Babing For every good gift is from above Iam. 1.17 3. Doct. Even works tending to charity and pietie are not to be done ordinarilie upon the Lords day Vers. 13. NOtwithstanding keepe yee my Sabbaths c. If it were not lawfull for the Israelites no not to worke in the building of the Sanctuarie upon the Sabbath then no other servile works are to be done then intuitu pietatis c. with the pretense of pietie as to make garments to cloath the poore to go a fishing to redeeme captives Oleaster Which workes of charitie where necessitie constraineth may be done upon the Lords day but not to make an ordinarie practice of it 5. Places of Controversie 1. Confut. Against those that despise handicrafts as base â—nd contemptible Vers. 2. WHom I have filled with the Spirit of God in wisdome c. If then handicraftsmen have a portion of Gods Spirit and are endued with wisdome from heaven to worke skilfully in their mysteries that assertion of Cicero is to be misliked who thus writeth of these mechanicall arts Opifices omnes in arte sordida versantur nec enim quicquam ingenuum habere potest officina c. All tradesmen are occupied in base arts neither can any ingenuous thing be found in an artisans shop c. True it is that handy-crafts may be counted base and illiberall in comparison of liberall sciences but yet in themselves they are commendable and not to be despised Marbach Our blessed Saviour wrought carpenters worke and therefore is called a carpenter Mark 6.3 and S. Paul was a tent-maker and laboured with his hands which he saith ministered to his necessities Act. 20.34 2. Confut. Against free will I Have filled with wisdome c. Hereupon Calvin giveth this note Vitiosa est ergo illa partitio c. That there is a 〈◊〉 and evill partition whereby men doe ascribe all the helps which they use partly to nature and Gods gift partly to mans 〈◊〉 whereas their industrie it selfe is the gift of God Therefore we are hereby taught that the honour of everie good thing must be given unto God And if humane arts proceed from Gods Spirit how much more hath man no activitie at all in divine things 〈…〉 by grace This then evidently overthroweth free will in divine and spirituall thingâ— as our blessed Saviour saith Without me yee can do nothing Ioh. 15.5 3.
adde of their owne 3. Timiditas Aaronis the fearefulnesse of Aaron that durst not resist the people 4. A false opinion in thinking that whatsoever they did with a good intention to be pleasing unto God Ferus 5. Adde hereunto their impatiencie in not induring to stay any longer for Moses as Saul because the Lord answered him not when he would went unto a witch B. Babing QUEST IV. Of the divers faults and infirmities at once here committed by the people THe people gathered themselves together against Aaron c. The people in this their outrage doe offend diversly 1. In their violence the word signifieth super Aaron they came upon Aaron tanquam superiores potentiae as being mightier than he and so pressing upon him 2. They say make us gods Vide insaniam populi See the madnesse of the people as though God can be made with mens hands Ferus 3. There appeared in them levitas inconstantia great levitie and inconstancie that had not long before bound themselves by covenant to obey the Lords Commandements and so soone fall away Marbach 4. Their great forgetfulnesse also bewrayeth it selfe that had heard the Lord with his owne voice thundering out his Commandements whereof one prohibited directly idolatrie and yet they in despite of God do set up an idoll 5. Their ingratitude also is manifest both against God the author of their deliverance and Moses the Minister thereof and of many great works speaking of him contemptuously We know not what is become of this Moses Gallas 6. Their stupiditie was wonderfull that having the cloud before them an evident signe of Gods presence and the manna which fell daily of his providence they setting at nought such excellent signes figuram appetunt quae ipsorum vanitati respondeat desire a figure answerable to their vanitie Calvin Oleaster thinketh the cloud at this time was taken out of their sight but that is not so for it is said chap. 13.22 That he tooke not away the pillar of the cloud by day nor the pillar of fire by night from before the people 7. Thus the people at once sinned diversly 1. They sinne manifestly against the first Commandement 2. They offend in publicam ipsorum fidem against their publike faith given 3. They offend not onely in the outward worke but also impiissima opinione in their wicked opinion thinking hereby to obtaine remission of their sins 4. And they doe not onely transgresse against God but against Moses their deliverer and so they violate both the first and second table Ferus QUEST V. Why the people say unto Aaron Rise Vers. 1. VP or rise 1. Which is not so said as though Aaron did then fit when the people came unto him 2. Neither is it necessarily hence collected Quod matutinâ—s fuit hic concursus c. That this running together was in the morning as Cajetan thinketh and that they did as it were awaken and raise up Aaron 3. But this manner of speaking sheweth their importunitie that they would have him dispatch quickly and with all speed doe as they willed him 4. And beside they seeme to cast some good colour and pretence upon this their haste because they had expected and waited Moses comming downe a great while and therefore they would stay no longer Tostat. qu. 3. 5. Beside they seeme hereby to tax Aarons negligent administration that he was secure and remisse in the government and therefore in this manner rouze him up Osiander 6. This their speech also sheweth that they pressed upon him violently and urged him saying Surge Rise that is Age Goe to Iunius QUEST VI. Of the divers kindes of idolatrie MAke us gods 1. There are divers kindes of idolatrie which may be brought to these foure heads 1. When either that is worshipped for a god which is nothing such were the Idols of the Heathen the imaginations of their owne blinde hearts 2. When the divine honour is given unto any creature as to Angels or Saints 3. When any divine power is ascribed to the images of God or Saints 4. When the true God is worshipped but otherwise than he hath prescribed as Ahaz caused an Altar of a strange fashion to be reared up unto God and such were their traditions of the Pharisies Simler 2. Or idolatrie may be thus distinguished it is committed two wayes 1. When res extra Deum coluntur c. when things beside God are worshipped and that either externally by bowing unto them or inwardly in putting trust and confidence in them 2. Quando Deus aliter colitur quam ipse instituit When God is otherwise worshipped than he appointeth which is also done two wayes either when men devise unto themselves a forme of worship not prescribed such are the Processions Pilgrimages Vigils and such like used in Poperie or when the worship which God instituted alio fine observatur quam est institutus c. be observed upon another end than is appointed as thereby to merit at Gods hand as the hypocrites in Israel thought to please God by the externall act of their sacrifices and so doe now the Romanists by their idolatrous Masse Marbach The idolatrie of the Israelites was of all these sorts communicating with part of each for they outwardly set up an Idoll and inwardly put their confidence in it and did seeme yet in this Idoll to acknowledge God so worshipping him after another mannner than God himselfe had prescribed QUEST VII Why they say Make us gods not god MAke us gods c. The word is put in the plurall Elohim gods 1. Whereupon some of the Fathers doe gather that the Israelites here fell away into the idolatrie of the Gentiles who brought in a multiplicitie of gods But that is not so for they did proclaime an holy day unto Iehovah vers 5. 2. Gloss. interlinear giveth this exposition that although there was but one idoll made yet he that falleth to idolatrie doth fall into all vices tot diis daemonibus quot vitiis servit and so serveth as many gods or devils as vices But it is not put in the plurall number in any such sense because of that which followeth which may goe before us but their vices and corruptions could not be said to goe before them 3. Some referre it to the idols which they desired to have made they would have many but Aaron made but one neither is this like to be the reason for then Aaron should not have contented them In that therefore Aaron satisfied their desire it seemeth he knew their minde that one idoll would serve their turne 4. Some thinke that because Elohim in the plurall is taken for the true God therefore it is so used here Quia uni Deo hunc cultum instituerunt Because they instituted this service to the true God Simlerus But by gods here it is evident they understand not God himselfe for they were not so absurd to thinke that God could be made with mens hands 5. Therefore the plurall
therefore thinketh right that these gates were onely the places of entrance into the great streets which went thorow the camp for the host lay in such order as that they had wayes and streets betweene their tents as wee see now in cities and townes as Iosephus also describeth the situation and disposing of the camp 3. Now Moses stood in the gate or entrance not because the use was to give sentence and judgement in the gates Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street and so to go thorow as Tostat. ibid. But this was the reason Moses tabernacle or tent was without the camp and so upon that occasion Moses stood in the entrance of the camp going now to his owne tent Iun. QUEST LXVIII Whether all the Levites were free from consenting unto this idolatrie Vers. 26. ANd all the sonnes of Levi. R. Salom. to whom consenteth Tostatus thinketh Quod nullus de Levitis aliquid peccaverit That none of the Levites sinned in this great transgression because it is said All the sonnes of Levi gathered themselves unto him and if the Levites had sinned â—s other tribes there had beene no more cause to advance them to the Priesthood than other tribes Contra. 1. If that generall particle all bee pressed then it would follow that the children and all came which could not be for they were not able to use swords the meaning then is not that all the Levites came but all which came were Levites Iun. Sa. Or all is taken for many as this speech is usually restrained in Scripture as all nations are said to have come and bought corne in Egypt Gen. 41. 2. The Levites were more of Gods favour and grace than of their desert separated and selected for the Priesthood yet it is evident that this tribe was freer from consenting to this idolatrie than other tribes and for this their courage and readinesse in Gods service they received a blessing 2. Some thinke that even these Levites which armed themselves against their brethren were not altogether immunes à reatu free from this sinne but while they did it for feare levius peccarunt their sin was the lesse and so the mercie of the Lord appeared so much the more not only in pardoning their sin sed gloriam suam eorum manu asserere dignatus est but he vouchsafed by their hand to maintaine his glory Calvin Simler But it is not like that God would use their ministerie in the punishing of others which were guiltie of the same punishment themselves and their owne conscience accusing them they would have had no such courage to revenge the Lords cause upon their brethren it had beene also verie offensive to the guiltie parties to be punished by them which had beene alike guiltie And Moses proclaiming who pertaineth to the Lord let him come to me did meane that they only should come who had beene faithfull unto God and had not consented to that sinne 3. Some Hebrewes doe help the matter thus that because they cannot avoid it but that some of the kindred of the Levites were guiltie of this transgression because they did not spare their owne sonnes vers 29. that because it was lawfull for any of the other tribes to take unto them the wives of Levites their husbands being dead those children which they had by them might be said to be the sons of Levi that is grand children on their mothers side But this shift is taken away because Deut. 33.9 it is said that the Levites knew not their owne father or mother or children therefore they must needs bee understood to be Levites not by marriage or in some removed degree of kindred unto them but the immediate fathers and sonnes of Levites 4. Therefore the best opinion is that all of the tribe of Levi were not free from this sin of idolatrie many of them kept themselves as it is like at home and consented not but that a great sort even of Levi offended it may thus appeare 1. Because both Aaron himselfe was a ring-leader who can by no meanes be excused from this sin Lyranus 2. It could not be avoided but that many of the Levites were drawne away by Aarons example Iun. 3. But yet it is more evident because they consecrated their hands upon their owne sonnes and brethren yea their fathers and mothers that divers of the tribe of Levi fell away with the rest Lyran. Iun. Tostatus here answereth that the name of brethren is taken largely Pro fratribus qui sunt de filiis Israel For their brethren which were of the children of Israel qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken what saith he to the other names of father mother sonne These must be taken for the names of kindred or else we shall never have any certaintie in Scripture when we should by these names understand naturall fathers mothers and children 2. The other words companion and neighbour shew that the first is a name of kindred the first word ach signifieth here a brother in affinitie the second râ—ah a companion and friend the third karob Vicinia ratione conjunctum him that was a neighbour in dwelling and vicinitie or neernesse of place Simlerus 5. It is evident then that some of the Levites were accessarie to this great impietie because they were punished among the rest So that R. Salomon is herein greatly deceived who thinketh that the Levites though they were blame-worthy in not resisting the idolaters yet were not idolaters themselves neither consensu mentis nec facto exteriori in consent of minde nor in any outward fact c. for the Levites had beene unjustly punished if they had beene innocent Nay R. Moses Egyptius goeth further saying that although the Israelites often are found to have committed idolatrie yet Levita nunquam idolatraverunt the Levites never committed idolatrie But the contrarie is evident by Aarons fall for hee apparantly was an idolater in his externall act in building an altar unto the golden Calfe and offering sacrifice before it Paulus Burgensis in his reply proceedeth yet further that when our blessed Saviour was put to death the Levites as they are distinguished from the Priests were not principeâ— in crimine illo pâ—ssimo principall agents in that wicked crime whereas it is evident that the Priests were the chiefe enemies that Christ had the Levites indeed are not named but seeing the high Priest with the other Priests which were of the tribe of Levi were the contrivers of Christs death then cannot that whole tribe be exempted from this villanous act which is the intendment of Burgensis a great favourer of that nation QUEST LXIX Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them Vers. 27. THus saith the Lord c. 1. Tostatus thinketh that it is not necessarie here to understand that Moses had any speciall commandement
the people are in great hazard by the long absence of the governour Lippom. Let idle Pastors and secure Non-residents remember this how that the wolfe will spoile the flocke when the Pastor is gone therefore Saint Paul exhorteth the Elders of Ephesus to take heed of themselves and the flocke because he knew that after his departure grievous wolves would enter not sparing the flocke Act. 20.29 2. Observ. Men are then unthankfull when their good is intended and procured FUrther herein is noted their great ingratitude that while Moses was occupied in receiving lawes for them for their good they go about to make an idoll so as Chrysostom noteth The Jewes the same night sought to take Christ when he instituted his last Supper for their comfort The people here renounce Moses even when he was most carefull for their good Oleaster 3. Observ. Excesse in eating and drinking maketh men forget God Vers. 6. THey sate them downe to eat and drinke and rose up to play Which sheweth that gluttonie and drunkennesse is the mother of play and wantonnesse as Gregorie noteth Cum corpus in refectionis delectatione resolvitur cor ad inane gaudium relaxatur While the bodie is too much delighted in outward refection the heart is let loose to vaine rejoycing Pelarg. So the Apostle saith Be not drunke with wine wherein is excesse but be filled with the Spirit the filling with wine maketh us emptie of Gods Spirit 4. Observ. Against prodigall expenses in superstition and vanitie Vers. 3. THey plucked from them their golden earings Here appeareth the right guise of superstitions men that are very sparing in setting forth the true service of God but are most lavish in decking their idols as many adulterers doe suffer their wives and children to want being most prodigall in maintaining their harlots Simler They also are here noted which upon their vanities can bestow whatsoever as in playing at dice and cards and such like but are verie sparing in workes of charitie as giving to the poore Oleaster 5. Observ. The force of the Saints praiers Vers. 10. LEt me alone Wee see what force is in the prayers of the Saints whereby the Lords hands are as it were tied and bound from smiting Dei potentiam servi praeces impediebant The servants prayers hindred the Lords power Hierom. Ligatum habent sancti Dominum ut non puniat nisi permiserint ipsi The Saints have the Lord bound that he cannot punish unlesse they will Bernard So the Apostle saith The prayer of the righteous availeth much if it be fervent Iam. 5.16 6. Observ. Not to be rash in anger OLeaster further doth thus collect here that as God without Moses consent would not exeicise his fierce wrath upon the people so men in their anger should consult with their friends not as Rehoboam who refused the aduice of his prudent counsellers 7. Observ. Of the commendation of fasting Vers. 19. HE brake them in peeces c. Ambrose hereupon thus noteth Tabulas legis quas accepit abstinentia conteri fecit ebrietas The tables of the law which abstinence and fasting received drunkennesse caused to bee broken that is as soone as Moses saw the riot and excesse of the people through anger he brake them Sterilitatem matris Sampson vini abstinentia faecundavit Annam non manducantum exandivit Deus Abstinence from wine made Sampsons mother fruitfull and God heard Anna absteining from meat c. And our blessed Saviour saith This kind goeth not out but by prayer and fasting 8. Observ. No respect of persons to be had in regard of Gods glorie Vers. 21. ANd Moses said to Aaron Calvine here giveth this good note that Moses the question being of Gods worship non minus fratri suo germano parcere c. doth no more spare his owne brother then if he had been a very stranger there must bee no respect had of friendship kinred acquaintance when Gods glorie commeth in question as the Levites afterwards sheathed their swords even in their owne sonnes and brethren So the Apostle saith Have not the faith of our glorious Lord Iesus in respect of persons Iam. 2.1 9. Observ. Not to put off the fault to another whereof our selves are guiltie Vers. 22. THou knowest this people Aaron putteth off the fault from himselfe and laieth it upon the people Hic est pernitiosus iam inde ab Adam in nobis inveteratus mos c. This pernicious error even from Adam is growne into a custome to transferre the fault upon another Lippoman for so did Adam turne it to Eve 10. Observ. Mercie and justice to be tempred together Vers. 27. SLay every man his brother Videmus in Mose duo contraria c. We see two contrarie things in Moses mercie and judgement mercie in his praying for the people and justice in commanding the idolaters to be slaine Ferus which two being joyned together in Governours Civill and Ecclesiasticall doe make a pleasant and sweet harmonie as the Prophet David saith Psal. 101. I will sing mercie and judgement unto thee O Lord I will sing 11. Observ. We must go on in our calling though we see others punished before us Vers. 24. GOe now therefore bring the people c. Though the Lord did respite the peoples further punishment yet he would not have Moses be negligent in that charge which was committed unto him Etsi vult populum punire tamen nobis pergendum est in nostromunere Although God intend to punish his people we must goe on in our dutie Simler So when the plague was begun in the host Moses bid Aaron take his censer and so hee censed betweene the dead and the living and the plague staied Numb 16. CHAP. XXXIII 1. The Method and Argument IN this Chapter is set forth the reconciliation of God with his people wherein first the preparation to this reconciliation goeth before to vers 12. then the manner of the reconciliation followeth to the end of the Chapter 1. In the preparation 1. There is shewed on Gods behalfe how first he telleth Moses that although he would bring them into the land of Canaan yet hee will not goe with them himselfe vers 1 2 3. and the effect that followed the sorrow of the people vers 4. Secondly the Lord chargeth them to lay aside their good raiment vers 5. and the people obeyed vers 6. 2. On Moses behalfe he to shew that the Lord was departed from them the more to humble them pitched his tent without the host vers 7. 3. On the peoples part is described their humilitie in looking toward Moses and worshipping toward the Tabernacle with the cause that moved them Gods presence there in the cloud and his talking with Moses to vers 12. 2. The manner of the reconciliation followeth 1. The reconciliation it selfe is set down 1. With Moses reasons taken from Gods favour toward him vers 12. from his covenant with the people vers 13. from the contrarie inconvenience vers 14. from
Gods face and glorie Quia non expediebat because it was not expedient Iun. in Analys quia exitiale foret because it would be to his destruction Calvin 6. Wherefore as Gallasius well noteth Rationem subjungit c. God adjoyneth a reason why Moses would not see Gods face because such is the imbecillitie of mans nature Vt pracelsam ejus splendorem sustinere nequeâ—t that it is not able to sustaine or indure his excellent brightnesse c. This then is set downe as an effect or consequent of the seeing of Gods face that it would so oppresse them and astonish them that they could not live after And that this is the meaning it appeareth both by Iacobs speech that counted it as a singular benefit that he had seene God face to face and yet his life was preserved yet indeed Iacob had not seene the very divine essence at that time So Manoah Sampsons father said to his wife We shall surely die because we have seene God they thought they had seene God whereas it was an Angell onely which they saw But yet by these examples it appeareth how they did understand this saying No man can see God and live Neminem posse citra mortem Deum facie ad faciem videre That no man without perill of death can see God face to face Oleaster Irenaeus also confirmeth this sense out of the new Testament as Iohn saith when he saw that vision Apoc. 1. vers 17. I fell at his feet as dead ut fieret quod scriptum est that it might be fulfilled as it is written No man can see God and live Ambrose well giveth the reason hereof Si Solis radios oculi nostri ferre non possunt c. If our eyes cannot indure the sight of the Sun beames if one creature cannot behold another sine offensione sui without hurt of it selfe how can any fine periculo sui without great danger unto himselfe behold the glistring countenance of his Creator Fulgor ille tantae Majestatis nos in nihilum redigeret The brightnesse of so great a Majestie would bring us to nothing Calvin Simler 7. Tostatus alloweth this sense Immediate ut viderit morietur Whosoever should see Gods face should immediately die after it But he restraineth it onely to the sight of the bodie because the eye could not indure to behold such an excellent object but he saith it cannot be understood of the seeing of the divine essence in the soule for that Non causat aliquam passionem in corpore for the inward and intellectuall sight doth not cause such a passion in the bodie as wherewith the harmonie thereof should be dissolved qu. 18. Contra. 1. As though the soule of man may not be as well oppressed and astonished with an excellent intellectuall object such as is the essence of God as the bodily sight may be with a sensible object 2. And the astonishment of the soule may also worke upon the bodie as we see when the soule is with griefe and care oppressed the bodie also is therewith affected 3. Cajetan hereof thus noteth Quamvis excellens intelligibile non corrumpat intellectum sed confortet illum est tamen illi improportionatum excedit capacitatem illius hoc est opprimere illum Though an excellent intellectuall object doe not corrupt or destroy the understanding but comforteth it yet it is unproportionable to it and exceedeth the capacitie thereof and so doth in a manner oppresse it c. QUEST L. What place this was in the rocke which the Lord here speaketh of Vers. 21. BEhold there is a place by me c. Thou shalt stand upon a rocke c. 1. Cajetan understandeth this place in the rocke in a spirituall sense Moses erecta fixa mente elevatus that Moses as it were lifted up with a setled and upright minde c. should addresse himselfe to this vision 2. Procopius thus understandeth Petra est Christus hac petra est locus apud Deum The rocke is Christ and this rock is that place with God as our blessed Saviour saith He that seeth me seeth my father 3. Augustine will not have it understood of any materiall place Qui enim locus non penes Deum est For what place is there not with God who is every where present Ecclesiam ergo significat He therefore hereby signifieth his Church 4. But it is evident by this whole description that the Lord meaneth the very rocke in Horeb where Moses should be set In rupe qua soleâ— apparere in the rocke where I used to appeare unto thee Vatab. In monte Sinai ubi consuevi tibi loqui In mount Sinai where I use to speake unto thee Lyran. Tostat. So also Chrysostom Vidit Moses sed extra per cavernam in petra Moses also saw God but outwardly in a rocke thorow a cleft 5. Fuit hac petra corporea This was indeed a materiall rocke in a cleft whereof Moses was put but it signifieth the true rocke Christ by whom we attaine to the true knowledge of God QUEST LI. How the Lord is said to cover Moses with his hand Vers. 22. I Will cover thee with my hand c. 1. Gregorius Nyssenus thus expoundeth these words Qui ad Christum pervenit manu Dei tectus est manus autem Dei creatrix omnium rerum virtus He that is come unto Christ is covered as with Gods hand and Gods hand is the power wherewith all things are created but this sense cannot stand for the Lord doth not remove his hand or protection from them which are placed in the true rocke Christ as the Lord is said here to remove his hand from Moses 2. Pelargus understandeth the removing of the hand De collapsione politiae Mosaicae post adventum Christi of the removing and falling of the politike state of Moses common-wealth after the comming of Christ. But the text describeth a thing now presently done 3. Simlerus thinketh it is but a phrase of speech as we use to put our hand before our eyes when we looke upon the Sun Sic oculi Mosis teguntur so Moses eyes are hid that they should not be dazled with Gods glorie So Iunius taketh it to be humanitus dictum to be spoken according to the use of men I will hide thine eyes 4. Tostatus thinketh it was quaedam nubes densa a certaine thicke cloud which covered the hole of the rocke till the Lord passed by quâ—st 19. So also Calvin Dei manus pro caligine accipitur c. The hand of God is taken for a mist and darknesse put before Moses eyes that they might not be intent curiously to looke further than was meet 5. But there is nothing to the contrarie why this may not be added further that this cloud put before Moses eyes might not also have as it were the fashion of an hand Ponam quasi figuram manus mea super te I will put as it were the figure
natures to be absorpt or abolished or that there is a confusion of natures as in the commixtion of water honey neither of them retaining the same name or nature or that out of these two natures a third commeth forth compounded of them both as in the commixtion of the elements 2. Neither is this uniting to be too much extenuated as to thinke the union to consist only in assistance as the Angell stood by Peter Act. 12. or onely in a certaine conjunction as when two divers metals are put together But they are so united as that the properties of both natures remaine and yet there is but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person subsisting of them both like as the body and soule are united together and the fire and red hot iron Concerning the communication of graces 1. The divine nature received not any increase of grace as it can have no imminution being in it selfe most perfect and unchangeable But the humane was perfited by this union and received increase of gifts 2. The graces communicated are either created and finite or uncreated and infinite the created and finite graces as wisdome knowledge holinesse and the rest are not in Christ as he is man the essentiall properties of the Deitie but effects only thereof infused into Christs humane nature being finite and created as the humanitie it selfe was 3. Yet they are given unto Christ without any limitation and measure as in the Saints they are limited and given by measure 4. These graces were not all at once in the highest perfection appearing in Christ in the dayes of his flesh but they received increase because of the infirmities of the humane nature which he assumed as it is said Luke 2.52 that Iesus increased in wisdome But after Christ was glorified they then shined in Christ in the greatest perfection Beside these finite and created gifts there are other which are not finite neither can bee referred to the first sort as the universall dominion over all creatures the power of remitting sinnes of judging the world adoration vivification infinite glorie 1. These being peculiar to the divine nature yet by vertue of this union are communicated even unto the man Christ who is made heire of all things and Judge of the world and whose flesh giveth life 2. But these divine gifts are not formally and essentially in the humane nature nor as the first gifts for this were to make the two natures equall and to confound their properties 3. Yet is it more than a verball communicating for as Nazianzene saith Talis est communicatio qualis est uni◠Such is the communication as is the union As the one is reall though not essentiall so is the other like as in iron made red hot with fire neither hath the iron lost its former qualities of coldnesse blacknesse which returne unto it againe and yet it giveth light heateth and burneth not by any essentiall physicall qualitie infused into it but by the reall union and conjunction of the fire so the Godhead shineth and worketh really in the humane nature of Christ. 4. The divine nature then of Christ worketh not now by it selfe alone as before his incarnation sed cum ea per eam c. but with it and by it it exerciseth and sheweth it selfe So the humane nature of Christ est vivifica omniscia omnipotens quickeneth knoweth all things is omnipotent not formally and essentially by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it owne being as the Godhead doth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in having the divine nature inseperably united unto it by the vertue whereof it doth all these things even as the hot iron burneth and heateth by the vertue of the fire which is in it 5. As before was shewed that the gifts and graces conferred upon the humane nature of Christ did not appeare in their perfection all at once so this communion of these divine properties did not wholly shew it selfe in the dayes of Christs flesh for though the Godhead was united to the humanitie in the verie first conception yet cohibuit operationem suam it did somewhat restraine the operation thereof because of the worke of our redemption Divina natura in Christo quievit ut humana mori posset The divine nature did rest in Christ that the humane might die 6. But Christ after his ascension is said to sit at the right hand of God neither in respect of the divine nature which was never absent from thence nor yet as though his humane nature did not sit there before seeing in the verie conception the humane nature was united to the divine but because then the power and kingdome of Christ was made manifest to all the world which before lay hid in him the divine nature plene operante working now fully by the humane humana virtute illius omnia administrante and the humane by vertue thereof administring all things To this purpose Marbach But in this his declaration which I have abridged somewhat must be qualified for there is in Christ betweene his divine and humane nature a communication reall and personall the graces created and finite are really communicated to Christs humanitie as his wisdome knowledge holinesse but the gifts which are infinite and peculiar unto God as to be omnipotent omnipresent knowing all things are imparted only personally as the man Christ is omnipotent omnipresent and knoweth all things but not the manhood of Christ for our blessed Saviour himselfe saith that the Sonne himselfe that is in his humanitie knoweth not of the day and houre of his comming to judgement Mark 13.32 And this further is to be considered that the manhood communicateth not any propertie to the Godhead in Christ really for the divine nature receiveth nothing but giveth all but onely personally and as we say in concret◠not in abstract◠as Marie is called the mother of God Christ not of his Godhead and God suffered for us but not the Godhead but the Deitie of Christ communicateth to his humanitie both really and personally 5. Places of controversie 1. Controv. Of the apish imitation of the priestly garments among the Heathen Vers. 1. THey made the holy garments of Aaron Gallasius heere noteth the superstitions of the Gentiles which imitated in their idolatrous services the glorious apparell of Aaron As Numa King of the Romans who raigned there 800. yeares after the giving of the Law prescribed the like apparell to his Priests as a pictured and wrought coat with a plate of brasse which the Priest did weare upon his breast and a stately bonnet with a high top upon his head which things either were received by imitation from the Hebrewes or invented by Satan to adulterate the rites and ceremonies instituted by God 2. Controv. Of popish priestly apparell SImlerus by occasion of this place sheweth the superstition of the Romanists in their priestly apparell as Aaron had an Ephod a robe a linen coat a bonet so their Priests have an albe
not yet consecrated Priest 2. And for the same reason Aarons rod though it were a testimony that God had chosen Aaron his seed for the priesthood yet it was not this Testimonie for at that time when Aarons rod budded he was the high Priest but at the erection of the Tabernacle Aaron was not yet consecrated 3. Neither was the booke which Moses writ this Testimonie for that is supposed to bee the booke of Deuteronomie which was not yet written and that booke was given by Moses to the Levites by them to be put in the side of the Arke Deut. 31.26 but this Testimonie was put by Moses himselfe in the Arke 4. Therefore this Testimonie was no other than the tables of the Law called the tables of the Testimonie chap. 31.18 and 34.29 which were so named because they testified Gods will unto the people and were witnesses and testimonies of the league and covenant which the Lord made with his people Tostatus quaest 6. QUEST VII Whether the tables of the law were put into any other Arke beside the Arke of the Testament Vers. 20. HE put the Testimonie in the Arke 1. R. Salom. thinketh that the tables of the Law were put into another Arke which Moses made and when the Arke with the Mercie seate was finished then he put them into that for there were seven moneths betweene Moses comming downe with the second tables untill the Tabernacle was erected when and not before Moses put them into the Arke of the most holy place it is not like that all that time the tables were kept without an Arke and Deut. 10.5 Moses saith I made an Arke of Shittim wood and hewed two tables of stone c. There was then one Arke made before Moses hewed the tables of stone 2. But this Arke heere mentioned by Moses was none other than that which was made by Bezaleel for the tables of stone for Moses saith Deut. 10.5 there they be they were at that time long after the erecting of the Tabernacle in the same Arke before mentioned but that was the Arke of the Sanctuarie And during all that time after Moses comming downe the tables of the Law were kept in some convenient place till the Arke was made so that it is not necessarie to imagine any other Arke beside that Tostatus qu. 7. QUEST VIII When the Priests were consecrated whether at the erecting of the Tabernacle or after Vers. 27. ANd burnt incense thereon Moses did supplie the office of the Priests in burning of incense setting up the lampes offering sacrifices upon the brasen altar at the erecting up of the Tabernacle because as yet Aaron and his sonnes were not consecrated 1. Some thinke that their consecration began together with the erecting of the Tabernacle and so continued seven daies and the eigâ—th day their consecration was finished as is set forth Levit. 8.8 and then began the Princes their offerings for twelve daies together Numb 7. and some will have these seven daies to end at the first day of the first moneth of the second yeare some to begin then as Tostat. qu. 2. But neither of these can stand for as soone as Moses had made an end of consecrating the Tabernacle the Princes the same day began to offer Numb 7.2 But they offered not before the people were numbred for they were the Princes over them that were numbred Now these Princes with their people were not numbred before the first day of the second moneth of the second yeare Numb 1.1 therefore the erecting of the Tabernacle was not finished and the Priests consecrated in the space of seven daies immediately before the first day of the first moneth or immediately after 2. R. Salom. hath a conceit that there was a double erecting of the Tabernacle one was every day for seven daies in which time the Priests also had their seven daies of consecration which ended upon the first of the first moneth and then there was another solemne erection of the Tabernacle to continue when the Princes began to offer But this Rabbinicall conceit is confuted before qu. 4. neither did the Princes offer in the first but in the second moneth as is shewed before 3. Some thinke that Aaron was first consecrated before the Tabernacle that he might consecrate it and the other things thereunto belonging But it is evident in the text that Moses is commanded to anoint the Tabernacle himselfe and all things therein Simlerus 4. Yet it is not to be supposed that the whole Tabernacle and all the implements and vessels thereof were sanctified before Aaron and his sonnes were consecrated for immediately after that Moses had made an end of sanctifying the Tabernacle and the instruments therof the very same day began the twelve Princes of the tribes to offer the summe of whose offering for sacrifice was twelve bullockes twelve rammes twelve lambes for a burnt offering twelve hee-goats for a sin offering 24. bullocks 60 rammes 60. lambes 60. hee-goats for peace offerings Numb 7.8.88 all these could not bee sacrificed by Moses alone therefore it cannot be but that Aaron and his sonnes were consecrated before the Princes brought their offerings 5. I incline therefore to Iunius opinion that after Moses had consecrated the Tabernacle with the instruments thereof then last of all hee consecrated the Altar with the instruments thereof and because the Priests office was most exercised about the altar at the same time also their consecration concurred with the sanctifying of the Altar or went immediately before And this may bee gathered that the Altar was last of all consecrated and somewhat after the rest because they are distinguished the anointing of the Tabernacle and all the instruments thereof and the anointing of the Altar with the instruments thereof Numb 7.1 6. Seeing then that the Princes began to offer immediately after the Altar was anointed which was the second day of the second moneth for upon the first day of the moneth the people were numbred Numb 1.1 and they were so numbred before the offerings began Numb 7.2 it is like as Iunius well noteth upon that place that the first moneth was spent in the erecting of the Tabernacle and the consecrating thereof QUEST IX Why the Priests were commanded to wash their hands and their feet Vers. 31. SO Moses and Aaron and his sonnes washed their feet thereat c. 1. The literall reason why they were commanded to wash their hands and their feet was this that seeing it was meet that they which should handle the holy things should approach even with pure hands in respect of outward cleannesse these parts are especially commanded to be washed because the hands with handling touching of things and the feet with walking are most apt of all the parts of the bodie to gather soile 2. There might be uncleannesse also in other parts of the bodie as by nocturnall pollutions by the flux of seed and such like but in these cases the partie was uncleane sometimes onely
campe marched Vers. 36. THe children of Israel went forward 1. The order how they marched is set forth Numb 2. the whole host was divided into foure squadrons and standards in the first quarter on the East was Iudah with Issachar and Zebulun on the South was Ruben Simeon and Gad on the North was Dan with Nepthali and Asher on the West side behind marched Ephraim Manassis and Benjamin â— And these went forward in such order that neither the standards were mingled together nor yet the tribes under the same standard nor the families in the same tribe but the standards tribes and families kept their distinct order 3. In the middest of the host went the Tabernacle with the host of the Levites round about Moses and Aaron with the Priests before the Gersanites behind the Merarites on the North and the Caathites on the South Gallas But howsoever it was with the rest it is verie like that Moses went first because he gave direction when the campe should set forward Calvin QUEST XV. Why it is called the Lords cloud and of foure miraculous things in it Vers. 38. THe cloud of the Lord. Though all the clouds and whatsoever else is in the heaven and earth bee the Lords yet this cloud after a more speciall manner is said to bee the Lords because of these speciall and extraordinarie properties which it had which were signes of the Lords speciall presence 1. The place and situation of it was extraordinarie for clouds remaine not neere the earth because by the reflexion of the beames of the Sun they are apt to be dispersed but this cloud rested upon the Tabernacle 2. Other clouds continue not they are soone dispersed and dissolved but this cloud remained in their sight for the space of fortie yeares 3. It was immoveable and immurable not subject to the force and violence of the winds and weather whereas other clouds are carried of the winds 4. It had an extraordinarie motion it was neither moved motu naturali by any naturall motion as the vapors and clouds ascend nor motu raptus by the rapt and swift motion of the heavens as the clouds that are aloft follow the motion of the celestiall spheres nor yet motu violentâ— by a violent motion as the clouds are forced of the winds for sometime this cloud moved against the wind but it had motum progressivum a kind of progresse and walking motion sometime forward sometime backward sometime on the right hand sometime on the left as it pleased God to point out the journeies of his people Tostat. qu. 13. Concerning other questions of the Tabernacle as how it was situated in the Court whether â—ust in the middest as being distant 35. cubits from the East end and as many from the West which is the opinion of Tostatus qu. 14 or rather it was fiftie cubits distant from the East end so that the forepart of the Court was a just square of fiftie cubits on each side as thinketh Lyranus which is the more probable See this handled before qu. 13. chap. 27. As likewise of the whole forme and fashion of the Tabernacle with the instruments thereof see qu. 25. chap. 27. To those places I referre the Reader not thinking it necessarie to repeate the same things againe 4. Places of Doctrine 1. Doct. All things in the Church must be done in order Vers. 3. THou shalt put therein the Arke In that the Lord appointeth Moses in what order the Tabernacle should be set up and every thing placed therein it sheweth that both in the doctrine and discipline of the Chruch all things should be done in order Simler For God is not the author of confusion as the Apostle saith who willeth all things to bee done honestly and by order 2. Doct. The Sacraments depend not of the worthines of the Minister Vers. 9. THou shalt take anointing only Moses anointeth the Tabernacle not Aaron who was appointed to be the Priest to teach us that signes and Sacraments receive not their strength and vertue from the dignitie of the Ministers but from the institution of God Simler 3. Doct. How the Lord was present in the Tabernacle Vers. 34. THe glorie of the Lord filled the Tabernacle God was not so present in the Tabernacle as though that place could containe or comprehend his glorie for he dwelleth not in Temples made with hands but because there it pleased him to shew some visible signes of his presence God is said to be present three waies 1. After a generall manner by his power as he is in every place 2. More specially by his grace and so he is present only to the faithfull 3. The third kind of presence is quâ— nobis in Christo adest whereby God is present in Christ who assumed the humane nature unto his Divine in the unitie of person haec est prastantissima praesentia Divinitatis this is the most excellent presence of God in Christ both God and man Simler In that God is present with us to whom our nature is united in one person 5. Places of Confutation 1. Confut. That Christs humanitie is not every where present BUt heere we refuse and reject that fourth kind of presence of Christ even in his humanitie as the Lutheranes hold whereof Marbachius thus writeth That the divine nature of Christ causeth that his humanitie which by the propertie of it owne nature which it reteineth for ever can be but in one place as once sit vbique maxime in Ecclesia should be everie where and most of all in his Church his reason is because the Godhead being everie where ipsam unionis cause gloria suâ— participem facâ— maketh the humanitie for the union sake partaker of his glorie Contra. 1. This assertion of Marbachius includeth a contradiction for how doth Christs humane nature retaine the naturall propertie thereof for ever in being but in one place at once if it be every where by vertue of the Godhead 2. If by vertue of this union the humane nature can doe all which the Deitie doth then the humane nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communication of the properties betweene the two natures of Christ but such as destroyeth not the true properties of either but if this propertie of the Deitie were communicated to the humane nature to be everie where the humanitie of Christ should be altered in nature being without the true propertie thereof which is to be but in one place at once 4. And as the reason of this assertion is not sound so the conclusion it selfe of Christs omnipresence in his humanitie is contrarie to the Scriptures for Saint Peter saith Whom the heavens must containe untill the time that all things be restored 2. Confut. Against the superstitious hallowing of Churches Vers. 9. THou shalt take the anointing oyle 1. From this example of Moses anointing of the Tabernacle the Romanists would warrant their consecrating of Churches with
beare their iniquities 37. qu. The mysticall signification of the golden plate 38. qu. Of the imbroidered coat the fashion and making thereof 39. qu. Of the high Priests miter 40. qu. Of the girdle of needle worke and imbroidered 41. qu. How the high Priests attire differed from the apparell of the inferiour Priests 42. qu. Whether Aaron did alwayes put on the common Priestly garments 43. qu. What it is to fill the hands of the Priests 44. qu. Of the fashion and use of the linnen breeches 45. qu. How this precept and charge concerning the linnen breeches agreeth with that law Exod. 23.26 46. qu. Of the mysticall application of the inferiour Priests garments Questions upon the nine and twentieth Chapter 1. QUest Why it pleased God to have the Priests thus consecrated 2. qu. Why the Calfe is said to bee the sonne of a bullocke 3. qu. Why a Bullocke two Rammes and other things were offered at Aarons consecration 4. qu. Why Aaron and the Priests were called to the doore of the Tabernacle 5. qu. Why Aaron and the rest are washed and how 6. qu. Of the Priestly apparell which Aaron put on and why the girdle is omitted 7. qu. How Aaron was anointed and with what 8. qu. How the ordinance of the Priesthood is said to be perpetuall 9. qu. The spirituall application of Aarons manner of consecration 10. qu. Why the Priests lay their hands upon the head of the beast 11. qu. Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other 12. qu. Why the bloud was laid upon the hornes of the Altar 13. qu. What became of the bloud which was powred at the bottome of the Altar 14. qu. Why the fat was burned upon the Altar and how 15. qu. VVhy the flesh skinne and dung was burned without the host 16. qu. Of the mysticall application of the sacrifice of the bullocke with the rites thereof 17. qu. VVhy the sacrifice for sinne was offered first 18. qu. How the bloud of the burnt offering was bestowed upon the Altar 19. qu. Why the hornes of the Altar are not here touched with bloud 20. qu. Why the dung in the sinne offerings being an uncâ—eane thing was prescribed to be burned 21. qu. Why the burnt offering was so called and how it differed from other sacrifices 22. qu. VVhy the burnt offering is called a sweet savour 23. qu. Of the mysticall sense of the ramme of burnt offerings 24. qu. Of the third ramme why it is called the ramme of consecration 25. qu. Why the bloud was put upon the right eare thumbe and toe of Aaron 26. qu. How the bloud was sprinkled upon the Altar round about 27. qu. How the bloud and oyle was sprinkled upon their garments without spotting 28. qu. The mysticall signification of the ramme of consecration with the rites thereof 29. qu. How these things were put into the Priests hands and shaken to and fro 30. qu. Whether Moses were indeed a Priest 31. qu. Whether Aaron had the breast and shoulder of the ramme of consecration 32. qu. What difference there was betweene the shake offering and heave offering 33. qu. What is here understood by the heave offering 34. qu. Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ramme given unto the Priests 35. qu. Of the consecrating of Aarons successor in his garments 36. qu. By whom the high Priests succeeding Aaron were consecrated 37. qu. Whether Eleazar was consecrated after the manner here prescribed 38. qu. What services the high Priest was bound to doe in the Sanctuarie 39. qu. Of other rites belonging to the ramme of consecration 40. qu. Whether all these rites were of the necessitie of the consecration 41. qu. Why the consecration of the Priests continued seven dayes 42. qu. Whether all the sacrifices the first day were iterated seven dayes together or the sacrifice for sinne onely 43. qu. To what end the sinne offering was offered every day of the seven 44. qu. How the Altar was cleansed and why 45. qu. How the Altar sanctified whatsoever touched it 46. qu. Of the dayly sacrifice with the rites thereof 47. qu. How much the Hin contained 48. qu. Of the spirituall application of the Altar and dayly sacrifice 49. qu. How the Lord appointed with the children of Israel 50. qu. What the Lord promiseth to sacrifice 51. qu. What is meant here by Gods glorie 52. qu. How the Lord is said here to sanctifie Aaron 53. qu. How the Lord is said to dwell among them Questions upon the thirtieth Chapter 1. QUest Why the narration of the making of the golden Altar is transposed 2. qu. Wherefore the Altar of incense had hornes comming out of it 3. qu. Wherein this Altar of incense differed from the other 4. qu. How the incense was burned upon the golden Altar 5. qu. Of the placing of the bars and how the Altar was carried 6. qu. Where the Altar of incense was placed 7. qu. What the Apostle meaneth by the golden Censer which the most holy place is said to have 8. qu. Why incense was commanded to be burned morning and evening 9. qu. Whether any of the lamps burned by day 10. qu. What things were inhibited to be offered upon the golden Altar 11. qu. Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place 12. qu. How Aaron made reconciliation upon the hornes of the Altar 13. qu. The spirituall sense of the Altar of incense 14. qu. How this Altar of incense differed from Salomons 15. qu. Whether it were lawfull to number the people and wherein David offended 16. qu. Whether this collection of many were commanded onely at this time or were to continue 17. qu. VVhy this money was collected and to what end 18. qu. How much the sicle of the Sanctuarie and halfe sicle was 19. qu. Whether there were divers kinds of shekels 20. qu. Of the halfe shekel which Christ paid for tribute what it was and how it came to bee paid for tribute 21. qu. Why they were numbred onely from twentie yeares old 22. qu. Why the poore pay as much as the rich 23. qu. Whether all these things were declared to Moses at once 24. qu. Of the fashion of the brasen Laver. 25. qu. Of the use of this brasen Laver. 26. qu. Of the mysticall application of the Laver wherein the Priests washed 27. qu. The difference betweene Moses Laver and Salomons great Sea of brasse 28. qu. Of the spices that went toward the making of the oyntment 29. qu. Of the manner of making and compounding this holy oyntment 30. qu. Of the use of this oyntment in anointing the Tabernacle 31. qu. How all that touched the Tabernacle became holy 32. qu. When and how Aaron and his sons were anointed 33. qu. Who are understood here by the name of the children of Israel whether the Levites also are there comprehended
The mutabilitie of the honours of this life Vers. 1. WHen Moses kept the sheepe c. Moses which was before a man of authority brought up delicately in Pharaohs Court is now become a shepheard and keepeth the fields enduring both heat and cold Such is the mutabilitie and changeable state of this life that soone may a man bee brought from honour to contempt from wealth to woe from fulnesse to want as is set forth unto us in Iob. Simler Which should teach every man in his high and flowing estate to bethinke himselfe of adversity as Iob saith The thing which I feared is come upon me Iob. 3.25 2. Obs. Against vaine curiositie Vers. 5. COme not hither As the Lord inviteth us by faith to draw neere unto him so he misliketh carnall curiosity as the people were charged not to come neere mount Sinai to gaze upon God Marie Magdalene is forbidden to touch Christ the Apostles are rebuked for gazing up into heaven Acts 1. We are hereby taught not curiously to search into the secrets of God but that wee understand according to sobrietie Rom. 12.3 Simler 3. Obs. Gods children notwithstanding their afflictions are not forsaken Vers. 7. I Have surely scene the trouble of my people c. The Lord seeth and taketh knowledge of the troubles and afflictions of his people and notwithstanding these their grievous sufferings they are the people of God still Affliction therefore doth not separate us from God or make him unmindfull of his children Pellican Nay it is an argument rather that God loveth us and that wee are his children when he layeth his fatherly correction upon us as the Apostle saith If yee be without correction thâ—â— are ye bastards and not sonnes Heb. 12.8 4. Obs. Against the ambitiâ—us aspiring unto offices Vers. 11. WHo am I that I should goe unto Pharaoh Moses modesty in disabling himselfe and dâ—clining this honourable calling convinceth them of vaine ambition in these dayes who farre unlike Moses being unapt and unfit for their gifts yet aspire unto great places by favour and indirect meanes neither yet are they to be commended which doe on the other side hide their gifts and will by no meanes consent to be imployed in the publike affaires of the Church as Ammonius who when he was to be made a Presbyter cut off his eare that hee might bee refused for the maime of his body and threatned further to cut out his tongue if they did not desist in their purpose yet that is not the fault of this age but the contrary rather the ambitious hunting after preferments and honours Simler CHAP. IV. 1. The argument and Method IN this Chapter is set forth the confirmation of Moses in his calling and his obedience thereunto The first part is extended to verse 18. where as Moses maketh three severall excuses and exceptions so he receiveth three confirmations The first excuse is that the people will not beleeve vers 1. The confirmation followeth by three signes two of them are presently shewed before his face the turning of a rod into a Serpent vers 6. and making his hand leprous vers 6.7 both these signes are shewed and returne againe to their first nature then followeth the third signe which is promised but not presently effected by turning the water of the river into bloud vers 9. The second excuse is by Moses infirmity of speech v. 10. the confirmation followeth where the Lord first sheweth his power v. 11. then promiseth his assistance vers 12. The third exception that Moses taketh is an absolute refusall as being altogether unfit To this the Lord replieth 1. In shewing his displeasure 2. In promising the assistance of his brother Aaron where the fitnesse of his assistanâ— is shewed and his readinesse in meeting him vers 14. then the Lord promiseth to be with them both vers 15. Afterward the order and distinction of their offices is declared God will speake to Moses Moses to Aaron Aaron to the people vers 16. 3. The Rod is given him as a signe vers 17. The obedience is set forth first of Moses to his calling to vers 27. then of Aaron v. 28. with the successe thereof the beleefe of the people vers 31. In Moses obedience and execution 1. The preparation to his journey is described with his wife and children to vers 21. 2. Then the renewing of his charge and commission to vers 24. 3. A certaine accident by the way is mentioned what had like to have befallen Moses for want of his childs circumcision and how he escaped the danger to vers 27. 2. The divers readings Vers. 2. He said a staffe I.V. rather than a rod. B.G.S.L.A.P. the word is matteh of natah because a man leaneth upon his staffe and a staffe rather is fitter for a shepheard than a rod. Vers. 8. Nor hearken to the voice and the first signe I. better than the voice of the first signe B.G. cum cater as the next verse sheweth that the voice is to be referred to Moses If they will not beleeve these two signes nor hearken to thy voice Vers 9. And the waters shall be which thou takest out of the river they shall be turned I. V.A.P. shall be is twice repeated in the originall not once only as B.G.L.S. Vers. 10. Hearken to me my Lord. I.V. for me P. rather than I pray thee my Lord. L.S. or Oh Lord. B.G. Bi in me or to me where hearken or attend or some such word must be supplied so also vers 13. Vers. 11. Or him that seeth or the blinde B. G. cum caeter or him that hath his sense or the blinde I. but the word properly signifieth the seeing as Pikechim is taken Exod. 23.8 the seeing and the opposition of the privative here sheweth as much Vers. 25. Zipporah tooke a sharpe knife G.B. better than a stone B.V.S.A.P. or sharpe stone V. â—zor signifieth a rocke or stone and that which is sharpe as Psal. 89.43 it signifieth the sharpnesse of a sword and it is not like that Moses and his companie were without a knife being so fit an instrument for a shepheard Vers. 28. Then Moses told c. all the businesse and words of Iehovah for the which hee had sent him I.L. or which he had sent unto him S. better than to referre it to the Lord which had sent him V.B.G.A.P. as vers 30 sheweth And Aaron had told all the words which the Lord had spoken to Moses Vers. 31. They did obeisance and bowed themselves I. rather than bowed downe and worshipped G.B. cum cater for shachath signifieth to bow downe properly but with intent to worship 3. The explication of doubtfull questions QUEST I. Whether Moses offended with charging the people with unbeleefe Vers. 1. BVt loe they will not beleeve me c. The Hebrewes thinke that Moses sinned in charging the people with unbeleefe and therefore he was punished in that his hand became leprous But Moses herein did
within it Piscator The common mappes therefore are here in errour that describe the journey of the Israelites thorow the middest of the sea from one side to the other straight over 3. Wherefore the truer opinion is that they went thorow the sea but at the further end and corner of it as it were Piscator They went into the very depth of the sea and fetched not a compasse onely in the side of the sea as the first opinion seemeth to be for the waters are said to be congealed in the heart of the sea vers 8. Simler Neither yet did they passe thorow the middest as though the sea should have beene parted into two equall parts but their way thorow the sea was somewhat aslope as it might bee from the West to the Northeast because they meet with the wildernesse of Etham againe which vast desert seemeth to have fetched a compasse from Egypt side about the end of the red sea and so winding againe on the East side So that I neither thinke that this desert of Etham was altogether on the West side of the red sea toward Egypt for it is altogether unlike that the Israelites arrived toward Egypt againe neither was part of it quite on the other side of the red sea Eastward toward Arabia but that it was one continued desert from that place where they entred the red sea and so fetched a compasse abouâ— the North end of that sea to the place where they landed see more hereof Quaest. 17. in cap. 14. QUEST XXVI Of the divers kindes of women singers mentioned in Scripture Vers. 20. ANd Miriam the prophetesse Miriam and her company and queere of women being encouraged by the example of the men and following the direction of Miriam that was stirred up by the instinct of the spirit being a prophetesse did both by singing and seemely dauncing and gestures expresse their joy and give thankes unto God So that not onely men but women also did use to sing unto the praise of God A lande enim Dei nemâ— tacere dâ—bet For none ought to bee silent in Gods praise But we shall finde three sorts of women singers in the Scriptures 1. Some were such as were used only for recreation for the voice of women for musicall harmony doth in these two respects excell the voice of men both in smalnesse and sharpenesse and in the continuance and unchangeablenesse the constancy of voice and time holdeth in that unconstant sex So Salomon for his pleasure and recreation had men singers and women singers Eccles. 2.8 2. Another sort of women singers were such as were used to set forth the praise of God in publike solemnities and these were either professed singers as among those that returned from the captivity of Babylon there were two hundred singing men and singing women Esra 2.65 or they were voluntaries such as of their owne accord came forth triumphantly to meete those that returned in victory as the women met David and Saul with songs and daunces 1. Sam. 18.5 3. There was a third sort of singers that were extraordinary who did not onely sing but by the spirit of prophesie indited to the praise of God as Miriam here and Deborah Iudg. 5. and Anna 1. Sam. 2. Mary Luk. 2. QUEST XXVII Whether women did at any time publikely prophesie THe Prophetesse Miriam was a Prophetesse because the Lord used to speake unto her by vision as unto other Prophets as is evident Num. 12.2 where she and Aaron object against Moses Hath not the Lord also spoken by us Such Prophetesses were Deborah Anna and Huldah and in the new Testament Elizabeth Mary Anna the daughter of Phamul and Philips foure daughters also were Prophetesses Act. 21.9 But here the question is whether these Prophetesses were admitted or did take upon them publikely to teach 1. Some are of opinion that they did not because according to S. Pauls rule women ought to keepe silence in the Church 1. Cor. 14.34 2. Other thinke that women were barred A pradicatione tantum non à laude Dei They were only enjoyned silence from preaching but not from praising God 3. But it is more probable that these Prophetesses extraordinarily stirred up did also publikely prophesie not privatly onely in their families as may be proved by these reasons 1. Because the gift of prophesying was given them to edifie the Church withall they having then the gift did use it to the right end 2. It is confirmed by example Miriam saith The Lord hath spoken by us Deborah judged Israel publikely being a Prophetesse Iudg. 4.4 she did therefore exercise her propheticall gift publikely 3. Saint Paul speaketh of women prophesying in the congregation 1. Cor. 11.5 It should seeme then that some women being Prophetesses such as Philips daughters were did publikely prophesie Beza thinketh the Apostle speaketh not of the particular act of women but of the whole act of the congregation which is said to pray or prophesie when one only prayeth or prophesieth that is preacheth But it seemeth otherwise by the use of this word elsewhere Yee may all prophesie one by one that all may learne 1. Cor. 14.31 Here the Apostle speaketh of the particular act of prophesying Others answer that the Apostle commendeth not this use of women to prophesie publikely but elsewhere reproveth it enjoyning women to keepe silence in the congregation as chap. 14.34 Genevens But it rather seemeth that the Apostle misliketh not the act in the extraordinary prophesying of women but the manner and willeth that it should be done with comelinesse and order And concerning that place objected wherein silence is enjoyned women the Apostle speaketh of the ordinary calling of preaching and prophesying which women ought not in any wise to usurpe not of the extraordinary gift and function of prophesying which as the Lord hath sometime given unto women so no doubt they accordingly used the same herein therefore I subscribe rather to the judgement and opinion of Simlerus QUEST XXVIII Why Miriam is said to be the sister of Aaron not of Moses THe sister of Aaron She is called the sister of Aaron rather than of Moses for these reasons 1. Ne videretur Moses genus suum commendare Lest Moses might have beene thought to commend his kindred Ferus 2. Because Aaron was the elder brother and so she was first Aarons sister before she was Moses Simler 3. Because she lived in Egypt in the time of Moses absence and exile and so was better knowne commonly to be Aarons sister than Moses Piscator 4. Beside it seemeth that Conjunctius vixit Shee was in great league with Aaron for they two conspired together against Moses Num. 12. Simler 5. And this is expressed concerning Miriam here called a Prophetesse to shew how the Lord blessed that house of Levi and what worthy instruments he raised from thence Moseâ— elegit in ducem Aaron in Sacerdotâ—m Miriam in prohetissam Moses was chosen to be the Captaine Aaron for a Priest and
Miriam was a Prophetesse Ferus QUEST XXIX Why Miriam taketh a timbrell TOoke a Timbrell in her hand 1. Ferus thinketh that the women did here more than the men singing not only with voice but with instrument Quia infirmi quales sunt mulieres pluribus incitamentis opuâ— habent Because the weake such as women are had need of more incouragements But this was no signe of weaknesse in Miriam being here called a Prophetesse 2. Therefore shee tooke this instrument Vt ad certos modos caâ—erâ—nt That they might sing in measure and order Osiander For timbrels Prae cateris instrumentis ad numeros mensuram aptiora sunt are fitter to keepe number and measure by than other instruments 3. Because the striking of timbrels might seeme somewhat too light in so waighty a businesse it is here divers wayes excused First Mos gentis â—um excusat the fashion of that nation doth excuse them with whom it was ordinary for the women to play upon timbrels as Psal. 68.26 The singers went before the players of instruments after in the middest were the maids playing with timbrels Calvin Secondly their intent is to be considered Choreos ducunt non ad petulantiam carnis sed adjucunditatem spiritus c. They dance not to shew the wantonnesse of their flesh but the sweet joy of the spirit rejoycing for Gods benefits Pelican Thirdly Shee did it motu prophetico by a propheticall motion Iun. QUEST XXX Whether the women came with pipes beside their timbrels or with dances Vers. 20. THe womâ—n came out after her with timbrels and dances Iun. readeth with timbrels and pipes or flutes but the first rather as shall thus appeare 1. The word mecholoth here used hath three significations it sometime signifieth a pipe or flute as Psal. 149.3 Let them praise his name with the flute c. with timbrels also and harpe Sometime it signifieth the company it selfe of the dancers as Iud. 21.21 The daughters of Shiloh came forth Lachâ—l Bamechâ—lâ—th to dance in companies it also signifieth the dancing it selfe as Iud. 11.34 Iepthahs daughter came forth with timbrels and dances There is no mention made of any company that was with her for then Iepthah would have taken any of the company rather all comming out together than his onely daughter 2. Now that it is here taken rather for either of the two latter senses than in the first it may appeare by these reasons 1. Because Mechâ—lâ—th more usually and in most places is so taken for dances or companies dancing than for pipes as in the places before alleaged Iudg. 11.34 Iud. 21.21 1. Sam. 18.6 and beside Cantic 6.12 Ier. 31.4 2. Because so was the use and practice for women to play upon timbrels dancing withall as is evident in Iepthahs daughter meeting her father and the women of Israel meeting Saul and David and Psal. 68.26 there were other that played upon instruments and the maidens played upon timbrels 3. And hereunto the two reasons before alleaged in the divers readings upon this place that it is like the rest of the women did imitate Miriam now shee is mentioned onely to have taken a timbrell againe Miriam sang first and they all answered her but if they had played upon pipes it would have hindred their singing QUEST XXXI Of the lawfulnesse of instruments of musike NOw concerning this example of Miriam and her company playing upon timbrels how farre it is to be imitated shall briefely be shewed 1. Such signes whereby men expresse their joy such as these timbrels were and of the same kind are other instruments of musike are of two sorts either such as were commanded and so necessary or voluntary the signes commanded were either ceremoniall and typicall prefiguring somewhat concerning Christ and his Church which being but shadowes of things to come are abolished now the things whereof they were types and figures being exhibited or else they were politicall which only concerned the policy of the common wealth which being now dissolved the date of such signes is also expired The voluntary signes are likewise of two sorts either such as come of a naturall motion as the using of instruments for recreation which may be used so long untill they should be found to bee against common order or honesty or against any worke of grace or regeneration Or they are such which are used to serve to set forward any act of godlinesse and grace as David by his musike allayed the malady and evill spirit of Saul and these are no longer to serve than as they may be helpes unto such workes of grace But this signe here used by Miriam to testifie her spirituall joy was not of this latter sort but she did it by a propheticall motion therefore it was not voluntary but she was thereunto moved and directed by God Then this is no warrant for them that abuse instruments and dauncing to wantonnesse for in that it is said she did it being a prophetesse and so with a propheticall spirit it sheweth that this example is extraordinary and therefore not to be drawne into imitation Iun. in Analys that is in respect of the particular manner but in regard of the generall use and intention it may and ought to be followed to use singing to the praise of God that as Mary did sing Non amatoriâ— non turpia cantica sed pia Not love songs or wanton sonets but godly sic nos cantemus Domino so let uâ— sing unto God Ferus QUEST XXXII Of dancing COncerning dancing we find thereof foure sorts in Scripture 1. There was a spirituall kind of dancing which proceeded of an extraordinary motion as David danced before the Arke to testifie his joy 2. There was a civill kinde of dancing used in triumphes when they met the Captaines with dancing returning from the conquest of their enemies as David and Saul were met 3. They used dancing for honest recreation as the daughters of Shiloh used to doe in their yeerely solemne feast Iud. 21.19 4. There was a fourth sort of wanton and lascivious dauncing such as Herodias daughter came skipping in with to please Herod wherewith his amorous and lustfull eye was intangled and Iohn Baptists head begged of these the two first are lawfull and commendable the last wicked and abominable the third indifferent and tolerable QUEST XXXIII Whether Miriam did sing the whole song or repeated only the beginning Vers. 21. ANd Miriam answered the men Sing yee unto the Lord Moses repeated only the first verse which seemeth to be the ground and foot of the song but it is like that Miriam sang the whole song as is partly shewed before quest 2. and shall be now further declared 1. Beside the opinion of Ferus Vatablus Pellican Simlerus Osiander that all consent herein that shee with her company did sing the whole song by these reasons further it may be gathered because shee is said to be herein a Prophetesse she shewed her propheticall gift in singing but to have repeated