same God as S. Paul exhorteth to keepe the unitie of the spirit in the bond of peace for there is one Lord one faith one baptisme Ephes 3.4 5. Therefore Christians doe much forget themselves in dishonouring their holy profession with unbrotherly strife and contention 3. Mor. Oaths must be religiously kept Vers. 6. GOe and burie thy father as he made thee to sweare Even Pharaoh an Heathen prince made conscience of an oath and therefore condescended to Iosephs request This example shall condemne many Christians that are carelesse to performe their oathes Calvin whereas the Scripture teacheth that a man should keepe his oath though hee swear to his owne hinderance Psal. 15.4 4. Mor. A guilty conscience alwayes fearefull Vers. 15. IT may be that Ioseph will hate us Iosephs brethren now after 40. yeares call to minde the trespasse committed against Ioseph Mercer such is the nature of a guilty conscience upon every occasion it is apt to be revived and stirred as the Lord said to Cain If thou doest not well sin lieth at the doore Gen. 4.7 of such Moses saith the sound of a leafe shaken shall chase them Levit. 26.36 Therefore when any hath sinned let him seeke soundly to heale the wound of his conscience that it doe not grieve him afterward 5. Mor. Perfect reconciliation doth good for evill Vers. 21. FEare not I will nourish you c. Ioseph here sheweth his unfained reconciliation in that he doth not only forgive his brethren but also doth them good Many now adaies thinke they are perfectly reconciled if they doe not recompence evill though they will not extend their hand to doe good to them who were before their enemies But our Saviours doctrine is otherwise that we should doe good to those that hate us Matth. 5. vers 44. 6. Mor. To renounce the world and the vanities thereof Vers. 22. IOseph dwelt in Egypt he and his fathers house The Latine readeth with his fathers house it is like that Ioseph did joyne himselfe in society of religion with his fathers house yet executing his place of government still wherein he shewed that he regarded not the honours and pleasures of the Court in respect of the fellowship with Gods Church So the Apostle saith of Moses that he chose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 by these examples we are taught to renounce this world not to be entangled with the vanities thereof but to presse forward in desire to our heavenly Canaan Here then is an end of this booke which the Jewes make such account of that they have numbred the very letters which make 4395. But as they dwell in the letter so we should take delight in the spirituall sense and godly edifying Thus have I by Gods gracious assistance finished this laboursome and painfull worke most humbly beseeching God to make me able to goe forward in this course if he shall see it to be to his glorie and the good of his Church to whom I give all hearty thanks who hath thus far holpen and assisted me and so I conclude with that saying in the Revelation Praise honour and glory be unto him that sitteth upon the throne and unto the lamb for ever Revel 5.13 FINIS Hexapla in Exodum That is A SIXFOLD COMMENTARY UPON The second Booke of MOSES called EXODVS VVherein according to the Method propounded in Hexapla upon Genesis these six things are observed in every Chapter 1. The argument and method 2. The divers readings 3. The questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall common places applied VVherein in the divers readings these translations are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition 10. And the Hebrew originall maketh the tenth And in the same there are well nie two thousand Theologicall questions handled and above fortie Authors old and new writing upon this booke abridged Divided into two parts or Tomes The first containing the deliverance of the Israelites with their preservation The other the constitution and setling of their State by wholesome lawes By ANDREW WILLET Professor of Divinitie The first Part or Tome PSAL. 77.20 Thou didst lead thy people like sheepe by the hand of Moses and Aaron VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND mightie Prince IAMES by the grace of God King of Great Britaine France and Ireland Defender of the true Christian Faith ANtipater King of Macedonia most gracious Sovereigne when one presented unto him a booke treating of happinesse is said to have rejected it with this answer I am not at leisure To whom the presenter replied Be not King if thou hast no leisure Your Majestie with better reason might be excused by want of leisure if such kinde of presents were neglected both because your Highnesse affaires of the Kingdome are greater and such gifts are now exhibited oftner But that replie was rash and audacious for he so much the more is worthie the name of a King who intending more weightie businesse cannot attend smaller matters yet seeing Princes are as Gods in earth and this is Gods glorie who dwelling on high abaseth himselfe to behold things in heaven and earth may it please your Majestie to descend a little from your Throne of honour and to vouchsafe to take knowledge of this gift which is now offered I here present to your sacred view the historie of Moses birth education acts and exploits whose faithfulnesse in Gods house courage against Gods enemies clemencie and pietie toward his people and other excellent vertues as they are mirors for Princes and well expressed in your Majesties acts So in nothing more lively doth your Highnesse our Moses resemble this ancient and worthie Moses than in the manifold preservation of your life and state even from your cradle and infancie unto this present Moses being a childe should have beene destroyed after he was Governour of Israel divers times did they assault him murmure and conspire against him So your Majesties infancie hath beene assaulted and since your royall person endangered by many unnaturall conspiracies but now of late most of all in that barbarous and devillish treacherie intended against your princely person and the honourable state of this land assembled in Parliament No age before us or now present nor countrie ever brought forth the like monster such an unnaturall and wicked conspiracie for device so subtile in working so secret in execution so mischievous or that came neerer to the designed period not taking effect The greater was the danger the more glorious the deliverance the more devillish the invention the more gracious the divine prevention the more close the contriver the more honourable the finder out And herein
patronizing their labours is not the meanest flower in your garland nor the smallest pearle among your jewels nor of the least grace among your vertues But as Plutarke saith The Moone never sheweth fairer than when it is at the full so your beneficence and favour toward such sheweth your fulnesse which with all other honourable parts I wish may still increase with you as the Moone and never decrease as the Sunne Now in one word I will touch the occasion of my writing As before I handled in my Commentary upon Genesis the holy histories of Abraham Izhak Iakob Ioseph So observing the same method I have entred into the history of Moses life and acts I have chiefly handled the obscurer questions which fall out in this booke of Exodus not to bee inferiour in mine opinion either in depth of knowledge or weight and pithinesse of argument or variety of delight to any in all the Scripture Neither have I omitted the plainer observations of most speciall note fit for edifying for as Augustine well saith In omni copia scripturarum sanctarum pascimur apertis exercemur obscuris illie fames pellitur hic fastidium In the great plenty of the sacred Scriptures wee are nourished with the plaine places and exercised with the obscure that ariveth away hunger and this satiety Of Moses therefore the Writer of the Law I thought good to write to a Moses in our times a most honourable Professor and Iudge of the Law Three things in Moses are worthy of all eminent persons to be imitated his beginning without ambition his proceeding without corruption his ending with glory For the first Moses presumptuously aspired not to that high calling to be the deliverer and Iudge of the Lords people but by all meanes would have declined it And as the Apostle noteth of Aaron that no man taketh this honour to himselfe but he that was called of God as Aaron So was it true of Moses and therefore as Hierome saith Indignum se judicans ministerio Dei major effectus est While hee counted himselfe unworthy of the service of God he became greater Secondly in the execution of his office Moses was most faithfull as the Scripture giveth testimony of him that he was faithfull in all his house Heb. 3.2 Hee delivered the oppressed delayed not the right of the poore received no gifts corrupted not judgement sought not himselfe The people waited upon Moses but from morning to even Exodus 18.14 which Iethro his father in law thought to bee too much that the people should stay so long for judgement and therefore adviseth him to take a more speedy course for expedition It was admirable that Moses having six hundred thousand people to attend upon him for their causes held them no longer than from morning to even Herein your Honour with other of your honourable place shall doe well as your Honour hath well shewed heretofore your care that way to imitate Moses in abridging the tediousnesse and length of suits and in taking care that poore suters bee not wearied with long attendance But this is more to bee wondred at that Moses having two sonnes Gershon and Eleazar sought not their advancement nor to make them great seeing he consecrated Aaron and his sonnes for the Priesthood and ordained Ioshua his minister and servant to succeede him in the government making no mention at all nor commending his sonnes unto God for either place Wherein hee well declared that hee affected not the greatnesse of his owne house but studied wholly for the welfare of the people of God And herein Ioshuah followed his masters steps who divided the land of Canaan among the tribes and left nothing for himselfe but that the people last of all cast him out a part and that but a meane one in the barren mountaines as Hierome noteth writing of that Christian Matron Paula how shee visited the sepulchre of Ioshuah Satisque mirata est quod distributer possessionem sibi montana aspera delegasset And marvelled very much that the divider of the possessions chose the hilly and craggie places for himselfe and he addeth further Imo Iosua nihil sibi reliquit sed portio ab Israelitis illi concessa Ioshua left nothing for himselfe but a portion was given him by the Israelites as is evident Iosh. 19.49 Whence it cannot be inferred that it is unlawfull for Governors to provide for their kindred and posterity for Ioseph being in authority nourished his father and brethren but hereby it appeareth that the chiefest care of Magistrates who are Fathers of the Common-wealth should be for the publike weale more than for their private wealth As the Apostle saith I seeke not yours but you for the children ought not to lay up for the fathers but the fathers for the children And Bernard saith well Praees nunquid ut de subditis crescas nequaquam sed ut ipsi de te Thou art set over others not that thou shouldest increase by them but that they be increased by thee As Moses was faithfull and sincere in his office so his end was glorious who ever had a more honourable end than Moses whom the Lord is said to have buried whereof Ambrose thus writeth Quis in terrenis ejus potuit deprehendere reliquias quem secum esse Dei filius in Evangelio demonstravit Who could thinke to finde his reliques that is his body in the earth whom the Sonne of God shewed in the Gospell to bee with him Such an honourable end God will send to all Christian Magistrates that walke in Moses steppes whose excellent vertues of humility sincerity piety while your Honour setteth before your eyes Moses reward of immortall glory shall assuredly follow through the abundant mercies of God and the infinite merits of Iesus Christ our blessed Saviour to whom bee praise for ever Your Honours ready to be commanded in the Lord ANDREW WILLET THE SECOND PART OF THIS BOOKE OF EXODVS OF THE CONSTITUTION AND SETling of both the Ecclesiasticall and civill State of Israel by most just and godly Lawes THe first part of this booke concerneth the deliverance and redemption of the people both from the cruell bondage of the Egyptians and from other dangers which befell them in the desart Now followeth the other generall part of the constitution and setling of their State by wholesome and good Lawes both morall judiciall and ceremoniall to chap. 30. with the execution and practice of the people to the end of the booke CHAP. XIX 1. The Method and Argument THis Chapter containeth a description of the preparation of the people to receive the Lawes afterward given them which preparation is both generall to vers 9. then particular to the end of the Chapter In the generall preparation first the circumstances are set downe both of time place and persons when they removed from whence and whither and who the whole host of Israel vers 1 2. Secondly the generall
from God but because he had received a Law from God that idolaters should bee put to death in executing that Law hee might justly say that God commanded it quest 35. But seeing Moses was faithfull in all Gods house we must not thinke that hee would pretend the name of God without Gods speciall warrant yet whether Moses received this commandement from God by revelation or by manifest vision is not expressed Pelarg. The latter is more like as God used to speake to Moses at other times face to face 2. And Moses maketh mention of Gods commandement both to deliver himselfe from all suspition that he did not give this charge of hatred toward the people and in rage Simler As likewise the Levites were encouraged hereby to enterprise this worke which otherwise they would have beene hardly drawne unto Tostatus 3. Certaine rules are given them to observe 1. They must goe to and fro non solum transire jussi sunt they are not only bid to passe thorow but to returne to goe everie way ut in omnes populi partes animadverterent that they should in everie place take punishment of the people Gallas 2. They must go from gate to gate that is thorow the streets and common wayes Non committitur istis ut ingrediantur tentoria It is not permitted them to enter into their tents and houses Cajetan 3. And everie man is commanded to slay his brother c. not that everie one had a brother or kinsman to slay sed ut occidat indifferenter but he must indifferently kill both one and other whom he met that was to be killed not respecting kindred affinitie or acquaintance Tostat. qu. 35. QUEST LXX Whether the Levites did not make some difference among the people as they went and killed Vers. 27. SLay everie man his brother c. 1. Some thinke there was an outward marke of difference made among the people by the which the Levites discerned who were to be killed and who to be spared And here are divers opinions 1. Ab. Ezra with some other Hebrewes thinke that by drinking of the water their faces or bellies did swell that were the chiefe actors in this sinne But then many more should have been killed than 3000. See this conceit overthrowne before quest 59. 2. Gallasius thinketh that by the drinking of the water Moses perceived quibus idolum displiceret who they were which were displeased with this idoll and repented of their sin and who were obstinate by their refusall But it is not like that any of the people trembling now and being afraid at Moses presence durst so publikely and openly shew their contempt 3. Simlerus inclineth to thinke that there were some seditious persons in the camp that went about to make a commotion among the people and that the Levites did slay these 〈…〉 But it is evident vers 35. that they were not slaine 〈…〉 but for the golden Calfe Gallas 2. Some thinke there was no other signe of difference but in the notice and 〈…〉 of the Levites it is probable Minime Levitas latuisse quinam primi esseâ—◠〈…〉 Levites were not ignorant who were the chiefe Captaines of this perverse counsell 〈…〉 beene hard for the Levites who as it is like kept themselves at home and were not present with the people of themselves to know in so great a multitude and in so short a time who were the ring-leaders Cajetan resolveth that the Levites were so directed by God who commanded this to bee done Et qui cunctâ— recte disponit and who rightly disposeth all things so that no innocent man was put to the sword But this needed not to be feared seeing all the people in generall consented in this sinne and few or none of them were innocent 3. Wherefore their opinion is most probable who thinke that seeing all the people were guiltie only of this sinne a few only excepted that the Levites could not doe amisse whomsoever they killed as they met without making any difference that whereas all had sinned it was not unjust if a few were singled out from the rest to pacifie the wrath of God and to terrifie the rest 1. Ambrose giveth this reason Quia melius est pancorum supplicio universos eximi quà m in omnes vindicari It was better by the punishment of a few for all to escape than all to be punished 2. Gregorie Nyssenus saith Omnes sine dispositione punitoâ— that all were punished without any difference quia una omnes admalum conspirantes quasi unus effecti sunt because all of them conspiring together in evill were now but as one c. Like as when one is chastised for his fault Non hoc aut illud affligit membruÌ„ he that beateth him doth not make choice of one part rather than another knowing that wheresoever he is whipped ad totum corpus sensum doloris transiturum that the sense of the griefe will reach to the whole body so was it here 3. Lippoman addeth because all the people were culpable Vt totus populus aliquando punitus videatur That the whole people might seeme to be punished it was more to Gods glorie and the honour of the tribe of Levi Si praceptum 〈◊〉 generaliter factum intelligamus If we understand this precept of Moses generally without any difference to have beene executed 4. Oleaster further so thinketh Omnes occurrentes sine delectu c. That the Levites killed all they met without any choice quemâ—dmodum in aliis punitionibus accidiâ— as it happened in other generall punishments when some were plagued for all 5. Calvin and Simlerus make mention how the like thing was in use among the Romans that if a whole band or company of Souldiers had run away or committed any grievous offence the Emperour would tithe them out and put everie tenth man as he was drawne out by lot to death And thus the Thebean Legion which consisted all of Christians was twice tithed out by that cruell Emperour Maximinus 4. Now the contrarie reasons why some thinke that there was some difference made are these 1. Deus caco turbulento impotu c. God would not have revenge taken in his cause upon a blinâ—e and disordered heat Simler 2. By this meanes it came to passe ut placidâ— totus populus quiesceret that all the people was well pacified when they saw only certaine pestilent men to be taken out of the way Calvin 3. Otherwise if there had beene no such difference made there would have no respect beene had of those which shewed themselves penitent for their sinne Gallas Contra. 1. Here need no disorder or confusion to bee feared seeing all the people were guilty the sword could not light upon any unjustly and in that three thousand onely of six hundred thousand were slaine it sheweth that the Levites executed Moses sentence with great discretion and moderation 2. The people might as well be pacified when they saw a few for examples sake to be punished among
must limit our desires with a subordination of our wils unto Gods will as our blessed Saviour there prayeth out of the naturall will and desire of man not looking unto Gods secret counsell But in spirituall things where Gods will is evidently knowne as Moses knew that it was impossible for Gods decree in the election of his Saints to bee changed it had beene an idle and superfluous condition inwardly to have so conceived or outwardly to have professed if it were possible himselfe knowing the contrary that it was impossible 9. And to say that Moses preferred the safety of the people before his owne soule as Calvin seemeth to affirme Nihil aliud venit in mentâ—â— quam ut salvus fit populus Nothing else came into his minde than that the people should be safe may be thought to be against the rule of charity for though another mans soule ought to be dearer unto mee than mine owne bodily life yet my soule ought to be dearer unto me than all mens soules in the world And Tostatus further addeth that if all the soules of the Saints yea of the Virgin Marie should perish unlesse my soule perish Citius deberem eligere omâ—es illas perire quam animam meam I ought rather to wish all their soules to perish than mine owne 10. Wherefore this only remaineth to be the meaning and sense of Moses fervent desire here that because the salvation of Israel was joyned with Gods glory both in respect of the promises made to Fathers which it was not for Gods honour to frustrate and to prevent the blasphemies which the Egyptians and other would be ready upon the ruine and destruction of the Lords people to cast out against him Moses therefore Non tantum populi salutem sed ante omnia gloriam Dei spectavit Did not only looke unto the salvation of the people but unto the glory of God so that in respect thereof is carelesse of his owne salvation Simler Pretiosa est nobis animarum salus sed multo pretiosior nobis esse debet gloria Dei The salvation of our soules is precious unto us but Gods glory ought to be more precious unto us Gallas So Moses in this place prayeth not as a man beside himselfe not considering what he said as neither was Paul forgetfull of himselfe when he wished to be accursed so Israel might be saved for Paul so writeth Post longam meditationem After long meditation and â—dvisement QUEST LXXXIII In what sense the Lord saith I will put out of my booke c. Vers. 33. WHosoever hath sinned against me him will I put out of my booke c. 1. Some doe gather hence Inconsideratè precatum Mosem That Moses prayed inconsiderately quia castigat Deus praepostorum ajus votum because God correcteth his preposterous desire Calvin But Ferus collecteth better as if the Lord should say thus Delector quidem tanto charitatis tuae ardore c. I am delighted with such great heat of charity but justice must be kept which condemneth not the innocent c. 1. Hugo de S. Victor understandeth the Lord here to speake of blotting out not secundùm praescientiam Dei according to Gods prescience but secundum praesentem statum in respect of their present state So also Tostat. quaest 44. But the Lord answereth to Moses petition in his sense which was to be raced out of his booke rather than the people should perish not in respect of his present state for that had beene to desire to sinne and by sinne to be raced out but eternally therefore in that sense the Lord also maketh answer 3. Some hold indeed that God may race out the very elect upon their sinne Marbach But that were to make God mutable and changeable See this assertion confuted before quâ—st 80. 4. Iunius maketh it a conditionall speech si aliqui delendi essent if any were to be blotted out then they which sinne shall be so raced out But the Lord speaking here of notorious sinners pronounceth certainly what shall be their end they shall have no part in God 5. Some interpret it only of the manifestation of the rejection of the wicked Deâ—â— tandem patefacturum reprobâ—s c. That God will at the length make manifest the reprobate which for a while seemed to be counted in the number of the elect Calvin But the Lord answering to Moses petition keepeth the same sense now Moses by racing out meaneth not any such manifestation for he was no reprobate but indeed an actuall blotting or putting out therefore that must be also the Lords meaning here 6. Borrhaiâ—s giveth this sense of these words Whosoever hath sinned c. that it must not be understood of every sinne but of such as sinne and are not restored by repentance So also Ferus Qui peccaverit mihi He that sinneth against me quò inâ—â—itur finalis impâ—â—nitâ—ntia by the which is signified finall impenitencie This exposition is sound but yet it taketh not away the doubt and scruple which lieth in the other words him will I put out c. and not in these 7. Wherefore I rest in Gallasius interpretation Delere hic dici impropriè atque accipi pra rejici reprobari That to blot out is spoken improperly and it is spoken to be rejected and become a reprobate the Lord will blot them out that is they shall not be numbred among the elect And this exposition is warranted by that place Psal. 69.28 Let them be put out of the booke of life neither let them be written with the righteous to be put out then of the booke of life is as not at all to be written there QUEST LXXXIV What day of visitation the Lord meaneth here Vers. 34. IN the day of visitation c. 1. Some of the Hebrewes say Primum diem anni That the first day of every yeere is this day of visitation But God did not use to plague them upon every such day 2. Some understand it of the captivity of Babylon but beside that other causes are shewed by the Prophets of that captivity so the sinnes of the ages then present God would not visit the sinnes of the fathers upon so many generations he saith he will visit the iniquities of the fathers but to the third and fourth generation 3. The Interlinearie Glosse referreth it to the Romanâ— captivity But our Saviour in the Gospell sheweth there was another cause thereof for that they did not know the time of their visitation Luk. 19.44 Christs bloud which the Jewes wished to be upon them and their seed calleth for vengeance against them 4. Lyranus taketh this day of visitation for the day of finall judgement So also Osiander But that judgement shall be generall the Lord here speaketh of a particular day of visitation for the Israelites onely 5. Some thinke that God sent a speciall plague not long after for this idolatry which is mentioned in the last verse of this chapter Tostat. quaest 46. So also Iunius
countenance 2 Cor. 3.7 So also reade the best Interpreters Vatab. Montan. Paguin Oleast Iunius QUEST XLVIII Why it pleased God to give such great glorie unto Moses countenance NOw it pleased God to print such a majesty and shining glory in Moses countenance for these reasons 1. God did bestow this gift upon Moses as a speciall signe of his favour and love toward him 2. By this the people might be assured that the Lord had heard Moses prayers and that he would renue his league with them and take them into his protection 3. And by this meanes Moses should be had in greater reverence and reputation with the people Tostat. quaest 25. Simler 4. This was done also ut lex illa valde honorata crederetur c. that the Law it selfe should be held to be glorious and honourable the Minister whereof was so glorious Tostat. 5. Thereby was signified also the inward illumination which Moses had whereby he was able to shine unto them in purenesse of doctrine 6. It also shewed what the righteousnesse of the Law is onely a shining of the face that is of the externall works before men it cannot afford the inward and spirituall justice in the sight of God Simler 7. Rupertus by these second tables which Moses brought downe with such great glory understandeth the glory of the Gospell But because the Apostle setteth the glory of the Gospell against the glory of the Law and sheweth that in respect of the exceeding great glory of the Gospell the Law was not glorious at all 2 Cor. 3.10 I rather preferre Origens elegant collection Nihil in lege gloriosum habet Moses praeter solam faciem That Moses had nothing glorious in the Law beside his face his hands were leprous by putting them into his bosome his feet also had no glory he being bid to put off his shooes and so by that ceremony he was to deliver over the spouse unto another But in the Gospell he appeared in the mount with Christ totus glorificatus all glorified c. Thus Origene elegantly sheweth the preeminence of the Gospell before the Law 8. Ambrose sometime thus applieth it Vultus patris filius The countenance of the father is the sonne and so maketh Moses a type of Christ who is the glory of the Father But that application is more proper Vultus Moses fulgor est legis fulgor autem legis non in litera sed in intellectu spirituali The countenance of Moses is the brightnesse of the Law the brightnesse of the Law is not in the letter but in the spirituall understanding which was hid from the Jewes QUEST XLIX Why Moses face shined more now at Moses second being in the mount than before 1. SOme give this reason why Moses face did shine now at his second being with God rather than at the first time because then Moses had not tam claram cognitionem such cleere understanding and knowledge of God as now which is signified by the shining of his face Lyran. 2. Rab. Salomon saith that by the laying of Gods hand upon Moses face it became bright and shining but Moses sight was hindred by that meanes from seeing Gods great glory and it was not the hand of that glorious body which appeared to Moses but some mist or cloud that was cast before Moses as is shewed before chap. 33. quest 51. 5. Gallasius saith it was illustre testimonium familiaris illius communicationis c. a most cleere testimonie of that familiar communication which Moses had with God But Moses had familiar conference with the Lord before for he spake unto him face to face chap. 33.11 4. Lippoman Ex longa collocutione conversatione cum Deo assecutus est c. Moses obtained this by his long conference and conversing with God But Moses had stayed as long before with God forty dayes and forty nights 5. Therefore the reasons rather are these 1. This glory was given him ad honorem legis for the honour of the Law but the first tables were broken and therefore it was not to be given then but now for the honour of these tables which should remaine 2. Moses had desired that the Lord would give them preeminence before all other people which notably appeareth in this dignity conferred upon Moses their Governour which never any had before 3. But the speciall efficient cause of this glory was ex visu Domini by the sight of the Lord Moses had now a more cleere sight of Gods glory than before Tostat. qu. 25. as things which the beames of the Sunne beat directly upon seeme also to shine Simler Oriente die rubet terra iraceo colore perfusa When the day ariseth the earth seemeth to shine red as with saffron colour and precious stones give a bright hue to those things which are next them Ambrose So that glorious body which Moses saw lightened also his face And the holy Apostle alluding hereunto saith We all behold as in a mirror the glory of the Lord with open face and are changed into the same image 2 Cor. 3.18 So Moses face was changed into the image of that great glory which he saw in the mount QUEST L. Why the people were afraid to come neere Moses Vers. 30. THey were afraid to come neere him 1. The cause of this feare of the people was partly necessary in respect of their weaknesse and infirmity because they were not able to behold Moses face for the glory thereof as the Apostle noteth 2 Corinth 3.6 2. It was partly voluntary they would not come neere him for reverence sake taking that light and brightnesse for some divine thing Tostat. qu. 26. 3. Moses shining countenance was the rather a terrour to the people peccati nuper commissi sibi conscio being guilty in themselves of that sinne which they had lately committed Simlerus 4. The people also were hereby admonished ut quiddam altius lege requirerent that they should seeke for somewhat higher than the Law Gallas 5. And this further may be considered hanc illis dedecoris notam fuisse inustam c. that this was a marke of ignominie set upon them that by their sinne they had so farre separated themselves from the glorious presence of God that they were not able to indure the countenance of his servant Calvin 6. And herein appeareth a manifest difference betweene Moses and Christ the Law and the Gospell Contrarius splendor faciei Christi in qua amabilis gratia refulget The brightnesse of Christs face is contrary wherein amiable grace shineth Borrhaius QUEST LI. Whether Moses covered his face before he spake to the people or after Vers. 33. SO Moses had made an end of communing with them and had put a vaile upon his face 1. Calvin thinketh that first Moses talked with the people but he was constrained sermonem abrumpere populi discessu vel fuga to breake off his speech because of the peoples departure and fleeing from him and that
after he had spoken unto them and inquired the cause of their fleeing from him then he covered his face But it is like that the people at the very first sight of Moses were afraid to come neere him and that therby Moses perceiving the reason covered his face And that he had cast the vaile on his face before he began to speake and that the people had fled from him before it is evident because Moses had called them unto him as afraid to come neere 2. Tostatus thinketh that as Moses spake unto the people he sometime uncovered his face that they might see his glory and the more reverence his ministery and sometime he covered it because they were not able continually to behold that brightnesse But it is manifest vers 35. that Moses alwayes kept his face covered till he went in to speake with God 3. Simlerus thinketh that primum aperta facie populum allocutus est at the first time Moses spake unto the people with open face that they might be the more moved and affected with the sight of that glory but after that he used to cover his face But the Apostle sheweth that the people could not behold Moses face for the glory of his countenance c. They did not then behold it first or last while his face shined 4. Some Hebrewes as Lippoman writes doe thinke that Moses spake to God and to the people with uncovered face and at all other times he covered his face but it may be gathered out of the 35. verse that at all times untill Moses went in unto God his face was covered And the difference was in this that Moses uncovered his face before God for there was none to be dazled with that sight but when hee shewed himselfe and spake to the people his face was covered 5. Therefore the truth is this that as soone as Moses perceived by the peoples feare in not comming neere that his face shined he then covered his face and so spake unto the people yet need wee not with Oleaster to transpose the words Hee put a vaile upon his face and so finished to speake unto the people but either wee may reade with Iunius While he had finished to speake unto the people he put a vaile or rather to reade it in the preterpluperfect tense and hee had put a covering upon his face Genevens for as Oleaster reasoneth hee had most need then to put a vaile before his face when he spake unto the people So also Cajetane in speaking unto God his face was uncovered Homines autem alloquebatur facie velaâ—a But he spake unto men with vailed face lest that those shining beames might have hindred their sight QUEST LII What the vailing of Moses face signifieth 6. THe mysticall meaning of this vaile before Moses the Apostle sheweth 1 Corinth 3.13 That the children of Israel should not looke unto the end of that which should be abolished which Augustine understandeth thus Christ is the end of the Law c. Rom. 10.4 Signum erat quia in lege Christum intellecturi non erant It was a signe that they should not understand Christ in the Law 2. And the Apostle also maketh this a propheticall type of the blindnesse of the Jewes unto this day over whose hearts a vaile is still spread in the reading of the Law that they doe not perceive the spirituall sense thereof 3. Origene more generally applieth it that when Moses that is the Scriptures are read velamen super cor eorum there is a vaile over their heart that reade but understand not 4. It signifieth also the vaile of ignorance which is spread upon our hearts by nature which untill it be removed by Christ we cannot understand the truth of God Simler QUEST LIII How long the shining of Moses face continued Vers. 35. THerefore Moses put the covering upon his face c. 1. Some thinke that the glorie of Moses countenance continued no longer than untill he had delivered his message unto the people and declared the Lords commandements unto them But the contrary is convinced out of the text in this place which sheweth that Moses used when he went in to God to uncover his face and when he went out to cover it it seemeth then that more than once or twice Moses did thus And that the shining of his countenance did continue some while after 2. Ambrose saith Quamdiu vixit Moses alloquebatur populum velamen habuit in facie c. As long as Moseâ— lived and spake unto the people he had a covering on his face But Ioshuah after Moses death spake unto them with open face which signified quòd venturus esset verus Iesus that the true Jesus should come who should take away the vaile of their hearts that turned unto him So Ambrose Tostatus would confirme the same by these two reasons 1. Seeing God had given Moses this gift not setting downe any time how long it should continue he would not take it away from him but upon some evill demerite of Moses but he continued in Gods favour so long as he lived 2. Seeing this glory was an honour unto Moses if the Lord had taken it from him it would have beene as great a disgrace and dishonour as it was before an honour Contra. 1. Christ also was transfigured in the mount his face did shine as the Sunne he continued still the beloved Sonne of God yet that glory remained not still in his countenance therefore that argument doth not follow 2. And the ceasing of his glory in Moses was no more disgrace unto him than it was to Christ to have his face shine before his three Apostles in the mount and not afterward when he came downe to the rest of his Disciples 3. That typicall allusion betweene Moses and Ioshuah being not grounded upon the Scripture doth serve only for illustration it proveth not 3. That Moses face then had not his shining brightnesse while he lived it is the more probable opinion upon these reasons 1. Signes were no longer to continue but untill the things signified were confirmed this shining of Moses countenance was a signe of Gods favour and reconciliation with the people this being confirmed and the people thereof perswaded the signe might cease 2. As long as Moses face shined the people were afraid to come neere But afterward they presumed not only to come neere him but Cora Dathan and Abiram resisted him to his face Numb 16.3 It seemeth that then his face shined not 3. The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory which was to be abolished 2 Cor. 3.7 It was therefore a transient and passing not a permanent glorie 4. Christs glory and shining brightnesse in the mount continued not all his life who was greater than Moses QUEST LIV. Whether Moses face continually shined or only at certaine times BUt it cannot certainly be determined how long Moses held this brightnesse it is like so long till the Tabernacle which he had
not to them 2. The time was not yet come for the expelling of the Canaanites for then it was unlawfull for them to make league with them as the Israelites answer the Gibeonites Iosua 9.7 wherefore the times must be distinguished Muscul. 3. All this was done not without Gods speciall direction who moved these confederates to assist Abraham being a stranger in the land and of no great power Calvin 4. The Hebrewes also thinke that those three were of Abrahams faith and worshippers of God and that Abraham therefore made a league with them QUEST X. By what authority Abraham waged battell Vers. 14. WHen Abraham heard that his brother was taken c. The question is by what authority Abraham addresseth him to battell 1. Neither was the authority of Maâ—re Escol and Aver Lords of the Ammorites sufficient for they were all subjects to the King of Elam vers 4. Neither did the King of Elam take unjust warre in hand as some thinke for he came to suppresse rebels vers 4. 3. But wheras there are three things required to make just warre a good cause a good affection in following it and lawfull authority Abraham had all these his cause was good to redeeme his brother Lâ—t whom the enemie had unlawfully taken captive being a stranger and not accessary to the Sodomites rebellion thus the Wise man saith Wilt thou not preserve those that are laid to be slaine Prov. 24.11 Againe Abrahams affection was good he sought not to make himselfe rich neither did he seeke himselfe in this businesse vers 22. but the glory of God his authority was also from God as Melchisedeck saith That God delivered his enemies into his hand vers 20. And Abraham was now in right though not in possession the King and Lord of this Countrey whereof the Lord would aforehand give some testimonie as Moses by slaying the Egyptian did manifest his calling Exod. 2. Muscul. 4. And whereas he recovered not onely Lot but the rest of the Sodomites this also was done by the Lords direction because he had reserved them to a greater punishment Muscul. but these particular actions are not to be drawne into example but must be discerned from the generall duties of Christians QUEST XI Of the City Dan. HE pursued them to Dan c. 1. For the situation Dan bounded the land of Palestina on the North as Bersabe on the South it was planted at the foot of Libanus where was the spring head of the floud Jordan Iunius it is distant from Sidon 35. miles and therefore it is said to bee farre from Sidon Iud. 18.28 2. It is famous for many acts and exploits there done both good and bad there Ieroboam set up his golden calfe 1 King 12. there Peter uttered that excellent confession of Christ Matth. 16.13 and the woman was healed of her bloudy issue Perer. 3. It was first called Leshem Ios. 19.47 or Laish Iud. 18.28 then Paneas after that Caesaria Philippi by the Tetrarch Philippus and lastly Neronia by Agrippa in the honour of Nero. 4. But whereas this place was called Dan long after Moses time Iud. 18.18 I thinke it probable that Ezra or some other of the Prophets inspired of God that did digest the Scriptures into order did insert these names into the story which were not knowne to Moses for the better evidence thereof But that Ezra did write the Scriptures anew which should be burned when the City was taken as thinke some of the fathers Iraeneus Tertullian Clem. Alexandrini seemeth to be farre otherwise and but a fable borrowed from counterfeit Ezra lib. 2. cap. 14.44 For Daniel being in captivity maketh mention of his reading of Ieremies prophecie Dan. 9. which then was not perished and our Saviour saith Moses writ of him Ioh. 5. But if Moses works were utterly perished and Ezra had renewed them Ezra not Moses had written of him Ezra might restore the holy bookes defaced in continuance of time to their former perfection but wholly write and compose them againe he did not QUEST XII What number Abraham taketh with him Vers. 15. HE and his servants divided themselves c. 1. Abraham armeth his owne servants and such as were borne in his house which would be more trusty and faithfull to him Eugubin 2. He taketh 318. persons which were not the chiefe captaines onely and under them a great number of Souldiers beside as Iosephus but these were the whole number which he tooke with him yet were they not all his house for there were women and children and aged persons beside 3. Rupertus allusion here to the 318. fathers in the councell of Nice assembled against Arrius is farre fetcht and his application of the Greek numerall letters T.I.H. the first to betoken the Crosse the other two the name Iesu is also impertinent seeing Moses did write in Hebrew not in Greeke 4. The Hebrewes conceit also is vaine that Abraham had none but Eleazar his servant with him the letters of whose name make 318. QUEST XIII Abrahams policie in battell Vers. 15. DIvided themselves by night 1. Abraham who was before in Egypt so timorous that fearing to be killed he desired his wife to dissemble her selfe yet now is so emboldned that he dare with a small company set upon foure Kings so that Abraham might here say with David that God did teach his fingers to fight Psal. 144.1 Calvin 2. Abraham againe sheweth here the practice of that saying of the Wise man by counsell make warre Prov. 20.18 for he both divideth his company and setteth upon them in the night so did Gideon Iud. 7.16 and Iosua 10 9. so David came upon Saul in the night 1 Sam. 26.11 Muscul. 3. He taketh his owne servants and the servants of his confederates Iunius and overtaketh the enemie the fifth night and surpriseth them being weary of their journey secure unarmed and like enough also drunken Iosephus QUEST XIV Of Hoba Vers. 15. HOba It was the proper name of a place not an Epithite given to Dan as R. Salomon thinketh it signifieth culpa a fault because Dan afterward was faulty in idolatrous worship for here this Choba is described to be on the left hand of Damascus 2. Hierome saith that this Choba in his time was a village where certaine Hebrewes dwelt of the heresie of Ebion which retaine all the precepts of the law 3. But it is most like to be Opoton in Phenicia Iunius and so some Latine texts for Choba read Phenice QVEST. XV. Of the Valley of Sheveth Vers. 17. THe valley of Shaveh c. 1. This is not that Shaveth mentioned vers 5. that was beyond Jordan this on the hither side not farre from Sodom Mercer 2. Hierome thinketh it was a Vally so named of the City Shaveh which was situate in a Plaine not farre from Sodome where the Emims dwelt vers 5. which name it retained still in his time 3. Botehardus thinketh it was the same Valley where Sodome and Gomorrhe were
Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE MOST HONOVRABLE LORD THE L. DVKE OF LENOX AND TO THE RIGHT Honourable the Earle of Marre Lords of his Majesties most Honourable Privie Counsell Grace mercie and Peace from the Lord JESUS RIght Honourable as the highest Majestie in his wise providence hath united and conjoyned your Honours not onely in one consent and judgement of religion but also in the joynt administration and regiment of this Nation and Kingdome under his excellent Majestie so I thought good to make your Honours with other of your Honourable place united Patrons of these my labours and as he saith non debet charta dividere quos amor mutuus copulavit It was not fit that I should sever you in this my duty who are combined in your mutuall amity Men of noble birth delight much in antiquities and it is their glory to derive their bloud by many descents from their thrice renowned ancestors here I present to your Honourable view that noble and most ancient family of Abraham Isaack and Iacob who were in favour with God and in honour and great reputation with men whose children they are which imitate their piety and obedience that famous Matron Paula whom Hierome so much commendeth was by her father descended of Aeneas and the noble house of the Gracchi by her mother of Agamemnon of whom Hierome made this Epitaph thought her Christian profession more honourable than her noble birth and condition and so I doubt not but that it is also your honourable resolution to say with the Apostle who having rehearsed his great privileges after the flesh his birth parentage and profession thus concludeth I count all these things but losse for the excellent knowledge sake of Christ Iesus for whom I have counted all things as losse and doe judge them as dung that I might winne Christ as Hierome also saith well Summa apud Deum nobilitas clarum esse virtutibus I it is the greatest nobility with God to shine with vertue Here your Honours have the worthy example of the Patriarks to follow the Heathen presidents are but counterfeit and deceitfull they had the shadowes of vertues rather than the substance as Ambrose saith well of Polemo who of a drunken and riotous companion by hearing of Xenocrates became a Philosopher Siresipâ—ir a vino fuit semper tamen temulentus sacrilegio If hee were sober from wine yet hee was drunke with superstition But these holy examples are seasoned with grace and savour of true religion Abraham was famous in Pharaohs Court so was Isaack in Abimelecks and Iacob in another Pharaohs also for their piety and vertue So they which walke in their steps shall be great both with God and man Abraham told Abimelech plainly of the wrongs which his servants had done him Gen. 21.15 so is it the part of good Courtiers to shew unto the King the wrongs and oppressions that are done in the lanâ— to succour the poore to releeve the oppressed to countenance the truth to maintaine justice and equity Iacob being in Bethel saw a ladder which reached to heaven and the Angels ascending and descending upon it whereupon one thus noteth In the house of Bethel there is alwayes both going up and comming downe this I say not that the goers down should dismay you but the climers up incourage you So in the Princes Bethel and Court there be examples of both sorts of some that are declining and sliding backe onely seeking to make themselves great and to bee enriched by the Kings favour some there are though the smallest number which doe ascend upon this ladder not aspiring to their owne honour but using their favour to the glory of God and benefit of his Church Thus I trust your Lordships have learned to scale this ladder of honour to the which you are called to raise up those which are in the dust to set forward the truth to nourish and encourage the Preachers thereof to speake for the innocent to hold out your helpfull hand to the needy so shall your Honours ascend from step to step till you come to the top of the ladder where Christ sitteth who shall cast and tumble downe from thence all unfaithfull Stewards and cut them off to have their portion with hypocrites Matth. 24.51 but shall say unto you and all other that shall serve him faithfully herein in earth It is well done good servant and faithfull thou hast beene faithfull in little I will make thee ruler over much enter into thy masters joy Amen Your Honours ready to be commanded in the Lord ANDREW WILLET THE FIRST BOOKE OF THIS SECOND PART OF GENESIS Containing the Historie concerning the Patriarks ISAACK IACOB Hitherto hath beene continued the holy story of those three great Patriarks Adam before the floud Noah in the floud Abraham after the floud the rest of this Booke of Genesis followeth which setteth forth the life acts and death of the three other fathers Isaack Iacob Ioseph CHAP. XXV 1. The Contents of the Chapter IN this Chapter 1. Concerning Abraham his second mariage is declared with the issue thereof his children and their gifts vers 1. to 6. Then Abrahams yeares death and buriall vers 7. to 11. 2. Concerning Ismael his generations or off-spring are expressed his yeares of life his place of dwelling vers 12. to 20. 3. Of Isaack there is set downe his time of marriage the barrennesse of his wife the remedie by prayer vers 20.21 4. Concerning Esau and Iacob these things are rehearsed 1. Their manner of conception vers 22 23. 2. Of their birth 24. to 27. 3. Their divers education vers 27 28. 4. Esau his prophanenesse in selling his birth-right for a messe of pottage vers 29. to the end 2. The divers readings v. 1. Abraham had taken him another wife H.G. proceeding or adding tooke another wife caeter v. 2. Zambran Ioctan Madal Sebe S. Zimran Iocksan Madan Shuah caeter v. 3. The sonnes of Dedan were in holds tents and Islands â— the sons of Dedan Asshurim Letushim Leumim v. 4. Gephar Apher Raga S. Epha Epher Eldaha caeter v. 6. Sonnes of the Concubine C. of the Concubines caet v. 8. And fainting or wearing away H.S.C.B. he yeelded up the spirit or died T.G.P. jagaug signifieth to faint gavagh expirare to yeeld the spirit which word is here used v. 11. Isaack dwelt by the Well of the living and seeing H.B. the Well of vision S. Where the Angell of life appeared C. Beâ—r-lahairâ— G.P. the fountaine Lahoiro T. v. 12. Which Hagar the Egyptian Sarahs maid bare H. bare to Abraham caet v. 13. These the names of his sonnes H. of the sonnes of Ismael cat v. 13. Nadbehel Massa. S. Adbehel Mibsa cat v. 18. from Havilah to Agara C. from Havila to Sur. cat v. 18. he died in the presence of all his brethren H.B.P. he dwelt S.C. his lot fell T. G. naphal signifieth 〈◊〉 fall it
of that language in the Scripture Vers. 47. LAban called it Iegar-sahadutha c. 1. Laban though he came of Thare the father of Abraham in whose family the Hebrew tongue was preserved yet dwelling among the Syrians he learned both their language and manners and therefore calleth this place by a Syrian name but Iacob by an Hebrew who most used himselfe to that tongue and so did his wives that gave their children not Syrian but Hebrew names Calvin 2. These Syrian words are only found in Genesis and the rest of the books of Moses and beside one whole verse Ierem. 10. and certaine chapters in Ezra and Daniel after the Syrian dialect which is an honour as the Hebrewes note wherewith the Syrian language is dignified in that it is inserted into the holy Scriptures and therefore is not to be neglected Mercer 3. Whereas vers 48. it is said Laban called it Galeed whereas Iacob gave it that name not Laban Moses reporteth the sense of the name in the Hebrew tongue which Laban gave QUEST XX. Of the mountaine of Gilead Vers. 47. IAcob called it Galeed 1. This name Galeed or with some smal change of points called Gilead is before mentioned vers 25. under that name not as yet given unto that place but now imposed by this occasion which is interpreted an heape of witnesse so called of the heape of stones which was made as a witnesse of the league betweene Iacob and Laban 2. There was one Gilead the sonne of Machir of Manasses of whom came the Gileadites Numb 26.29 but he gave not the first name to this mountaine 3. This mountaine Gilead is the greatest of all beyond Jordan it is in length 50. miles and as it is continued and runneth along it receiveth divers names from Arnon to the City Cedar it is called Galaad then to Bozra it is named Seir afterward Hermon and so reaching to Damascus it is joyned to Libanus and therefore as Hierome saith Lebanon is called the head or beginning of Galeed Ier. 22.6 Perer. QUEST XXI Of the name Mispah and of divers places so called Vers. 49. HE called it Mispah 1. The Latine translator doth wholly omit this word the Septuagint maketh it a name appellative not proper calling it a vision which Augustine referreth to that vision wherein by the way God appeared to Laban But this Mispah was another proper name given unto the same place of the word tsaphah to behold whereof the reason is given in this verse The Lord looke betweene me and thee 2. Of this Mispah which signifieth a looking or watch-tower the whole countrey is called the land of Mispah under the hill Hermon Iosu. 11.3 There were three other places of that name a City in Juda Iosu. 15.38 another belonging to Benjamin Iosu. 18.26 a third in the land of Moab 1 Sam. 22.3 4. Places of Doctrine 1. Doct. Wives and husbands to be preferred before parents Vers. 17. WHatsoever God hath said unto thee doe it Iacobs wives are willing to leave and forsake their fathers house and to goe with their husband for so the Scripture saith Therefore shall a man leave father and mother and cleave to his wife Gen. 2.24 2. Doct. Office of carefull Pastors Vers. 38. THe rams of thy flocke have I not eaten c. Iacob is an example of a vigilant and carefull Pastor hee watched day and night to keepe his flocke but hee made no spoile or havocke of them Such ought good pastors to bee not to feed themselves but the flocke as S. Peter saith 1 Pet. 5.2 3. Doct. Polygamy unlawfull Vers. 50. IF thou shalt take wives beside my daughters Laban himselfe though upon a covetous mind hee thrust many wives upon Iacob yet by the light of naturall reason condemneth the multiplying of wives Thou shalt not vex my daughters the taking then of other wives is a vexation of them this maketh against their obstinate blindnesse that would maintaine polygamy if they would appeale to Laban he would be a Judge against them Calvin But our Saviour Christ the Judge of us all hath given us a rule They two shall be one flesh Matth. 9.2 two then not many can be made one flesh 4. Doct. Of the blind and superstitious devotion of â—dolaters Vers. 47. THou hast searched all my stuffe Such is the blind rage of idolaters as here we see in Laban he leaveth no corners unsought he giveth no credit to Iacobs protestation nor yet sheweth any reverent affection to his daughters but tosseth and tumbleth all their stuffe and all this was to find out his house-gods such blind devotion was in Micah that howled and cried after the children of Dan because they had carried away his images Iud. 18. Such foolish superstition reigneth at this day among the Romanists that doe more cruelly punish the least wrong done to their dumbe idols than which are offered to their brethren the living images of God 5. Places of Confutation 1. Confut. Against the worshipping of idols for remembrance Vers. 30. THou hast stollen my gods Laban was not so blockish to thinke that those idols were indeed his gods or that his gods could be stollen away for hee afterward speaketh of the God of Abraham and the God of Nachor vers 53. but he calleth them his gods because hee made them in the remembrance of God or hee looked towards them when he prayed to God Vatab. Calvin This taketh away that vaine pretence of superstitious Romanists who would excuse their idolatry because they doe not worship the idols themselves but them whose images and representations they are for Laban here did no more Calvin 2. Confut. Images and idols where they are adored all one FUrther let it be noted that the word teraphim images is translated by the Septuagint and Latine interpreter idols yet Onkelos readeth tsalmanaia images of tselem which signifieth an image whence is inferred that an image and idoll is all one contrary to the conceit of the Papists that doe distinguish betweene the name of images and idols which indeed being turned to a religious or rather irreligious use are all one 3. Confut. Disparity of religion maketh not a nullity of marriage BEside in that Rachel stole here fathers gods it is evident that Laban was an idolater yet Iacob refused not to marry his daughters and this marriage was firme and sure whereupon Cajetanus noteth Hic quoque prudens lector habes quod disparitas cultus non est ex naturali jure impediens conjugium Here thou hast discreet reader that the disparity of religion is no impediment by the law of nature to marriage And he collecteth well yet Catharinus another of that side calleth it impium dogma an impious opinion lib. 5. annot in Cajetan But Cajetanus opinion may be justified both by example in Scripture as Moses married Sephora Samson Dalila David Maacha which were of idolatrous parents as also by S. Pauls doctrine who would have the beleeving partie not to put away his unbeleeving wife
that time in great want but there is no necessitie to live ex Perer. QUEST IX Why Ioseph advised to have the fift part taken Vers. 34. TAke up the fift part of the land c. 1. Hee meaneth the fift part of the fruits of the land which was done at the Kings charge for it is not like that he tooke away the fift part from the owners though afterward it was made a law but it was bought with the Kings money Mercer Iun. 2. Raâ—i following Oukelos readeth let them defend the land of Egypt against the famine by setting the people a worke to gather the corne because the word is so taken Exod. 13.18 where it is said the Israelites came up armed girt under the fift rib but this reading is improper and that the fift part is understood appeareth by the law of the fift part reserved to Pharaoh Gen. 47.24 3. The fift part was thought sufficient for it is like beside that other rich men following the Kings president laid up some what in store also and in the yeare of famine somewhat might grow though not much and they made greater spare in the time of scarcitie Perer. Mercer 4. Iosephs prudence appeareth in preserving the corne so long for seven yeares which was not done by using sand and quicksilver as Ramban supposeth but as Philo well conjectureth by laying up the corne in the straw for by this meanes it would keepe long sweet and the poore might be imployed in threshing of it out as also they had straw for their cattell Perer. ex Philon. QUEST X. Of the ring fine linnen and other ensignes of Iosephs honour Vers. 42. PHaraoh tooke off his ring c. 1. Plinie is here in an errour that the use of rings came not up before the Trojane warre whereas Ioseph was honoured of Pharaoh with a ring who was six hundred yeare before the ruine of Troy Likewise the same author saith that the Egyptians used no rings to seale with lib. 33. c. 1. Whereas it is most like that Pharaoh gave this ring to Ioseph for that use as Assuerus gave Haman his ring to seale letters in the Kings name Esther 3.9 2. It is like that Ioseph went apart till Pharaoh had consulted with his Nobles who all by their silence gave consent that Ioseph was the fittest man 3. These then were the ensignes of Iosephs honour the King giveth him a ring then he is araied with fine linen or white silke whereof there was great store in Egypt which was made of certaine cotten or bombasine that came of the Gosipon tree called Xilinon Iun. Perer. The third signe of honour was a golden chaine which was in great request afterward among the Romans the fourth was Iosephs riding in the second chariot appointed for him that was the Viceroy next in authoritie to the King Assuerus caused Mordechai in token of honour of the Kings favour to ride upon his horse Esther 6. And in the same place Mordechai is adorned with the like ornaments as with royall apparell and a princely diadem and proclamation to be made before him as was here before Ioseph So King Balthazar promiseth the like reward to him that could interpret the writing that he should be clothed with purple and should have a chaine of gold about his necke and be the third ruler in the kingdome Dan. 5.7 QUEST X. The great authoritie committed to Ioseph Vers. 44. I Am Pharaoh c. 1. This is not an oath as some think that Pharaoh sweareth by his honour but he onely reserveth unto himselfe the Kingly name and majestie as before vers 40. onely in this throne will I be above thee 2. In that he saith none shall lift up his hand without thee it is to be understood not of private but of the publike affaires of the kingdome Mercer 3. The Hebrewes here note that as Ioseph before humbled himselfe and said without me shall God make answer to Pharaoh so now he is exalted and Pharaoh saith without thee shall no man lift up his hand c. QUEST XI Of the change of Iosephs name and the signification of it Vers. 45. PHaraoh called Iosephs name Zaphnath-paaneah c. 1. These are neither Hebrew words as Ramban thinketh for although the first may be derived from tsaphan which signifieth to hide yet the originall of the other in the Hebrew tongue cannot be found Mercer Hierome thinketh it signifieth Saviour of the world in the Egyptian tongue whom Eugubinus followeth but it is most like that it signifieth the revealer of secrets as Iosephus Oukelos the Septuag Some thinke he was a Prince rather as the Chalde translateth than Priest of On because the priests of all other were most superstitious Iun. This On was not the Citie No mentioned Ezech. 30.16 which is Alexandria but rather Heliopolis as Hierome the chiefe Citie of the regiment of Heliopolis Ptolemie calleth Onium 4. Asenath cannot be the daughter of Dina Iacobs daughter as the Hebrewes dreame being an Egyptian woman Ioseph marieth the daughter of an Idolater because he could not take a wife of his fathers kindred being in a strange countrey so also did Iacob marrie Labans daughter that was an Idolater and Moses a Madianitish woman whom afterward they converted to the true worship of God as Ioseph did his wife and this might well be a type and figure of the calling of the Idolatrous Gentiles Mercer QUEST XII Potiphars Whether two of that name THe daughter of Potipherah 1. We refuse here the opinion of Hierome that thinketh this Potiphar to have beene the same whom Ioseph before served and we hold that to be one of the fables of the Hebrewes that this Potiphar Iosephs master having a purpose to use Ioseph to incontinencie was stricken of God with drinesse and withering in his secret parts and afterward became a Priest 2. I rather preferre Augustines judgement who upon these reasons rather thinketh that this was a divers Potiphar from the other 1. Because it had beene much for Iosephs honour that his master whose servant he was did now bestow upon him his daughter and therefore Moses would not have concealed it 2. The other Potiphar is the Captaine of Pharaohs souldiers this Priest of On two offices much unlike 3. This On or Heliopolis was about twentie miles distant from Memphis the Kings Citie but the other Potiphar was a continuall officer in Pharaohs house thus Augustine qu. 136. in Gen. 3. Chrysostome thinketh that they were two divers men but of one name hom 63. in Gen. But it is evident that their names also differ for the first is called Potiphar the second with the letter ain in the end Potipherang besides it is not like that Ioseph would marrie the daughter of that adulteresse and wanton woman whose evill manners hee had experience of Mercer Muscul. QUEST XIII To what end mention was made of Iosephs are Vers. 46. IOseph was thirty yeares old c. Mention is made of the
it should seeme that he died without issue Muscul. so likewise three of Benjamins sonnes Echi Gera Rosh are omitted by Moses Numb 26.40 of whom there came no families 2. Hee that is there named Achiram and Acharah 1 Chron. 8.1 was not Echi as Iunius thinketh upon that place and Muscul. in Gen. 46. vers 26. but Becher who was one of the three chiefe fathers of Benjamin 1 Chron. 7.6 and therefore it is not like that Moses setting downe the chiefe families of Benjamin would make no mention of him Numb 26.3 whereas here are rehearsed ten sons of Benjamin they were not all properly his sons but two of them Ard and Naaman were the sons of Bela and Benjamins nephewes Numb 26 40. It was not then Gerah as the Septuagint reade but Bela that begaâ— Ard. 4. Whereas Bela is made to have six sonnes 1 Chron. 8.3 4. and here he hath but two the reason is because these two were only borne when Iacob went downe to Egypt the rest were borne afterward 5. And whereas 1 Chron. 7.7 five sonnes of Bela are named altogether divers from those six rehearsed 1 Chron. 8.3 in the first place not the immediate sonnes of Bela are mentioned but such as were the chiefe Princes of that family in the time of David when Ioab numbred the people in the other place they which were the next sonnes of Bela are rehearsed 6. Moses in this place doth confusedly set them together not according to their order of birth Bela Bechâ—r Ashbel c. whereas Ashbel was the second Becher or Aharah the third Nocah or Echi the fourth Rapha or Rash the fift as may appeare 1 Chron. 8.1 QUEST IX How Pharez is said to have two sonnes at Iacobs comming into Egypt Vers. 12. THe sonnes of Phares Ezron and Hamul c. Whereas it may seeme strange that Phareâ— the son of Iudah by Thamar should have two children that are said to come downe with Iacob into Egypt 1. The right solution is not to say with Augustine that these two children are said to goe downe because they were in Pharez loynes and not yet borne in this sense all those children which were afterward borne in Egypt might be said to goe downe and so we should have not seventy but 700. persons 2. Neither is Pererius answer sufficient for the same reason who understandeth by Iacobs comming into Egypt the whole time of his and Iosephs life for so we might account 7000. soules to have descended with Iacob 3. Therefore according to Moses narration we say that these two sonnes of Pharez weâ—e then borne but very young who himselfe being begotten of Thamar at Iudahs 30. yeare might take a wife at 14. or 15. yeares for Pererius conjecture is untrue that Pharez was borne but the yeare before Iacobs descending into Egypt 4. The like may be said of Bela Benjamins sonne that had two sons Ard and Naaman borne at Iacobs going downe Benjamin was now at 30. yeares a grandfather and Bela his eldest sonne at 15. a father Mercer there is no other way to give satisfaction to those doubts And it is most like that Iacobs sonnes married very soone and their sonnes also for how else could they in the space of 215. yeares which was the time of their aboad in Egypt from 70. increase to 600. thousand when as in 215. yeares before from the 75. yeare of Abraham till Iacobs going downe they increased but to 70. soules in all 5. Whereas Selah and Zerah also had issue as well as Pharez as appeareth Numb 26.20 it is not as Pererius thinketh for the prerogative of Pharez of whom the Messiah should come that Pharez posterity is remembred the others omitted but because Pharez sons were now borne the others afterward in Egypt QUEST X. Of Dinah Iacobs daughter and whether Iacob had any more daughters Vers. 15. THese be the sonnes of Leah c. which she bare to Iacob in Paâ—an Aram with his daughter Dinah 1. All these before named were not borne in Mesopotamia but only the six sonnes of Leah for she onely bare them and Dinah the rest were borne in Canaan Mercer Iun. 2. This Dinah some Hebrewes say was married to Iob but that is uncertaine some thinke that Simeon tooke her to wife having pitty upon her after Sichem the Canaanite had defloured her and that therefore she is called a Canaanite the mother of Saul before named but it is absurd to thinke that Simeon would marry his owne sister or that Iacob would have suffered it 3. Likewise whereas Dinah of Leah and Serah of Asher are all the women here rehearsed that came of Iacob that appeareth to be but a fable of the Hebrews that Iacob with every sonne had a twin daughter borne which were his sonnes wives for there is no question but that Moses would have made some mention of them either in this place or some other QUEST XI How the number of 33. that came of Leah is to be counted Vers. 15. ALL the soules of his sonnes and daughters were thirty three But the whole number with Er and Onan maketh thirty foure to make this account to agree 1. We neither thinke with Lyranus that Dinah because she is a woman should be excluded seeing afterward Serah the daughter of Asher is numbred among the rest vers 17. 2. Nor yet is Saul to be excluded vers 10. as though he were not Simeons sonne but the sonne of the Canaanitish woman by a former husband as some thinke for then to what purpose would mention be made of him here being none of Iacobs posterity 3. Neither with some Hebrewes doe we here understand Iochebed Moses mother seeing she is not expressed and she was borne in Egypt Numb 26.59 c. 4. Therefore this is the just account Er and Onan because they were dead aâ—e not to be reckoned there remaine then thirty two and Iacob being added to that number maketh thirtie three and that Iacob is one of this account it is evident out of the 8. vers Iacob and his sonnes QUEST XII The erronious computation of the Septuagint neither agreeing with themselves nor the Hebrew Vers. 22. FOurteene soules in all The Septuagint doth reade eighteene wherein a three-fold error may be observed 1. They beside Manasses and Ephraim doe reckon five more Machiâ— and Gilead his sonne of Manasseh Sutalam and Tuhan and Edem the sonne of Sutalam of Ephraim these could not be borne at Iacobs comming downe to Egypt for Manasseh was not then above nine yeare old for Ioseph tooke a wife in the beginning of the seven plentifull yeares which were expired and two of the deare yeares to say that these are rehearsed for Iacobs honour though they were borne ofterward in Iosephs life time doth not satisfie for onely Moses accounteth those which were then borne at Iacobs comming downe which in all make seventy 2. The Septuagint doe manifestly corrupt the Hebrew text reading here for fourteene 18. and vers 27. for
give◠to Ioseph we doe learne that the bodies of the Saints ought in comely and reverent sort to be brought to the grave as the brethren that feared God carried Steven to be buried with great lamention Act. 8.2 5. Doct. Of the lawfulnesse of an oath Vers. 31. ANd he sware unto him It was lawfull for Iacob in some serious and weighty matter to enquire an oath and for Ioseph to performe it for men are mutable and therefore may be bound with an oath and though Ioseph might otherwise have fulfilled his fathers will yet it was not amisse that he should be more straitly bound we see then the lawfull use of an oath against the errour of the Anabaptists which allow not Christians to take an oath for the Apostle saith An oath for confirmation among men is an end of strife Heb. 6.16 5. Places of Confutation 1. Confut. Against the corrupt Latine translation of this place Vers. 31. ISrael worshipped toward the beds head not as the vulgar Latine readeth he adored the top of his rod Heb. 11.21 which translation differeth both from the Latine in this place which thus interpreteth he worshipped turning toward the beds head and from the Septuagint which readeth he worshipped or bowed himselfe ùpi to ácron upon the top of his rod or staffe the Latine text corruptly leaveth out the preposition ùpi upon but it differeth most of all from the Hebrew which standeth thus he worshipped toward the beds head from which reading the Septuagint doe varie in these two points first in adding the word à ute his which is not in the Hebrew secondly in mistaking the word for mittah a bed reading mitteh a rod both which words are derived of natah which signifieth to extend or stretch forth because a man doth stretch himselfe upon his bed and on his staffe Wherefore we see what a simple ground the Rhemists have to prove by this corrupt Latine text that creatures may be adored annot Hebr. 10.21 there being no such thing in the Hebrew Greeke or Latine text in this place that Iacob adored his rod. Further the like ground had Hadrianus the Pope as hee is cited in that erronious Councell the second Nicene who by this text would prove the adoration of Images with relation to their protipa that is the presidents patterns or patrons of those Images because say they the adoration which Iacob gave to this rod he intended it to Ioseph whose rod and scepter it was for Iacob worshipped not either his owne staffe or Iosephs scepter but toward the beds head worshipped God 2. Confut. That the Latine text is not authenticall FUrther whereas the Apostle seemeth to follow the translation of the Septuagint rather than the Hebrew text the Rhemists doe infer thereupon that after the same manner the vulgar Latine text may be received as authenticall though it doe varie from the Hebrew ibid. Contra. 1. The Apostles indeed doe sometime follow the Septuagint because it was a common translation and of great authority but they therein neither approve their errors nor yet make it of equall authority to the originall citing only such testimonies wherein the Greeke translation keepeth the sense though not the words as in this place whether we say Iacob leaning upon his staffe or turning to the beds head worshipped the principall sense is kept that Iacob worshipped God especially seeing the same word with very little alteration in the points signifieth both a bed and a rod or staffe 2. Hieromes observation then is good though Pererius without cause misliketh it Diligentius observandum est c. It is to be diligently observed that where the Apostles and Evangelists doe cite testimonies out of the old testament they follow not the words but the sense and where the Septuagint differ from the Hebrew they expresse the Hebrew sense for the Apostle in this place keepeth the Hebrew sense that Iacob worshipped God leaning upon his bed and staffe for it is true that Iacob did both that he reared himselfe upon his staffe towards the beds head 3. The Apostle then rather expoundeth than alleageth that text for he nameth Iacob whereas Moses saith Israel he speaketh of Iacobs worshipping when he had blessed his children but here Iacob worshippeth before he blessed them 4. This then is no good argument the Apostles follow the Septuagint where they keepe the Hebrew sense though not the words Ergo the Latine text must be received where it differeth both in sense and words from the originall 6. Places of morall use 1 Mor. That none should live idly without some honest trade or vocation Vers. 3. WHat is your trade or what is your worke Pharaoh as a prudent Prince examineth Iosephs brethren of their manner of living and occupation by the which question it appeareth that he condemned all idle persons that lived without any trade and it is the part of good Magistrates straitly to fift and examine all such as spend their time unthriftily not in any profitable labour according to the Apostles doctrine that they which doe not worke should not eat 2 Thes. 3.10 Muscul. 2. Mor. A poore life in the Church of God is to be preferred before the pleasures of the world Vers. 3. THy servants are shepherds Ioseph taught his brethren thus to say that they might dwell apart by themselves and not be imployed in Pharaohs court or in the affaires of the kingdome they did choose rather to live as poore shepheards in the service of God than to be in the kings Palace as strangers from the Church and houshold of faith though Ioseph had a speciall grace given him of God not to be corrupted with that place of honour yet he saw it not to bee meet nor convenient for his brethren Calvin so the Prophet David saith A day in thy courts is better than a thousand elsewhere Psal. 84.10 Moses likewise did choose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 3. Morall Men called to honour should not despise their parents Vers. 7. IOseph also brought Iacob and set him before Pharaoh Ioseph though of honourable place in Egypt yet was not ashamed of his poore aged father but presented him to the King to this Ioseph many are unlike in these dayes that thinke it a disgrace unto them to acknowledge their poore parents Muscul. So did not David who brought his father and mother to the King of Moab to keepe them and provide for them 1 Sam. 22.4 as Ioseph here setteth his father before Pharaoh 4. Morall Our life here is but a pilgrimage Vers. 9. THe dayes of the yeares of my pilgrimage Thus not only Iacob but the rest of the fathers counted themselves but as strangers and pilgrims in the earth and thereby declared that they sought a Countrey Heb. 12.13 14. So the Apostle againe saith We have not here a continuing Citie but seeke for one that is to come Heb. 13.14 and therefore we
as the younger brothers were preferred before their elder brothers the Iewes in Genes 48. Numer 7. Contra. 1. Iacob had no such intendment to prefigure the signe of the crosse but as the present occasion was offered because Ioseph had so placed his sonnes he could not otherwise but by crossing his armes lay his right hand upon Ephraims head so that Ephraim was not preferred to the right hand because Iacob would lay his hands acrosse but Iacob did lay his hands acrosse because Ephraim was to be preferred 2. Although the fathers did beleeve in the Messiah to come yet we finde not that they had so particular a knowledge as to describe the very fashion of the crosse on which Christ suffered 3. Confut. Against the invocation of Saints Vers. 16. LEt my name be named upon them This maketh nothing for the popish invocation of Saints Iacob meaneth not that they should call upon his name but should in the world be called by his name as the like phrase is used before vers 6. they shall be called after the names of their brethren as the women are said to be called by their husbands name Isay 4.2 Neither doe we reade that ever the Israelites made their prayers to Abraham Isaack and Iacob Mercer 6. Places of morall observation 1. Mor. God granteth beyond our hope Vers. 11. I Had not thought to have seene thy face yet loe God hath shewed me thy seed thus God dealeth most liberally with his children granting them many things beyond and above their hope Mercer as the prophet David confesseth thou did dost prevent him with blessings he asked life of thee and thou gavest him along life for ever and ever Psalm 12.3 4. 2. Mor. To submit our naturall affections to the will of God Vers. 19. HIs younger brother Although Iacobs naturall affection might be inclined as well as Iosephs to the elder yet he submitteth his affection to the will of God who had given Ephraim the Eldership so Abraham cast out Hagar and her sonnes because God so commanded although otherwise it was grievous unto him Genes 21.12 14. so we must learne to conforme our wills and affection to the will of God 3. Mor. Gods promise dieth not with his servants Vers. 21. BEhold I die and God shall be with you though Iacob died yet the promise of God died noâ—â— the death of Gods saints though it be grievous to the Church yet it cannot hinder Gods purpose Calvin but as it is in the Psal. instead of thy fathers thou shalt have children whom thou maiest make princes c. Psal. 4â— 16 God can raise up others instead of his faithfull seruants deceased AN APPENDIX OR ADDITION TO THIS SECOND BOOKE containing that divine Prophecie of IACOB in his last Will and Testament and the Historie of his solemne funerall and honourable buriall Dedicated To the right reverend Fathers in God TOBIE L. Bishop of Duresme and MARTIN L. Bishop of Elie. RIght Reverend Fathers among other honorable Friends whom I have remembred in this worke I thought it not fit in silence to passe by your Lordships of whose humanity humility and love especially toward Ministers and Preachers of the word as of the one I heare honourable report so of the other I have comfortable experience that unto you both fitly agreeth S. Pauls description of a Bishop that he should be gentle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of good men as Ambrose saith Episcopuâ— ut membris suis utatur clericis maxime Ministris qui sunt vere filii A Bishop should use Ministers as his members and Clergy men as children I have beene bold to ioyne you together in this Preface that as you were consociate together in your learned education in that famous college and are now still linked together in affection so I would not separate you in this dedication that as Ambrose saith Quemadmodum vobis ibi omnia fuere communia ita hic quoque jus dividuum nesciatis that as there you enioyed a certaine communion so here you should not have a division One of your Lordships hath an interest in me as being Patron of that Church to the which I am called the other hath an interest in this worke to whom one already a painfull and industrious man now as I heare with the Lord did dedicate his labours upon Genesis that which he begunne making but an entrance into this booke I have by Gods grace finished yet proceeding an other way than â—eâ— propounded to himselfe and as yet hath not beene attempted by any so that I may in some sort modesty say with Hierome Opus in manibus mauditim habeo non quod studium â—eum insolenter extollam sed quod sudoris conscius ad lectionem eorum pro vocem nescientes I have a worke in hand not heard of before noâ— that I insolently commend my study but only to provoke to the reading of that wherein I have so much laboured those which yet knew it not In this Booke of Genesis Moses the first and best Historiographer doth pen the lives and acts of the holy Patriarks Abraham Isaack Iacob Ioseph with the rest into whom God vouchsafed this great honour that so great a Prophet as Moses like unto whom there rose not up any in Israel should be the Chronicler of their doings Tullie in a certaine place remembreth of Alexander the great conquerour that beholding Achilles tombe he should thus say O fortunate adolescens qui tuae virtutis Homerum praeconem inveneris O happy young man which hadst Homer to be the setter forth of thy praise But much more happy are these fathers whose doings are commended and recorded by Moses The examples of these godly Fathers who practiced as they professed and so lived as they loved God whose obedience was answerable to their faith doe teach all Christians but especially us that are set apart to this function to beautifie and adorne our holy vocation with a godly conversation So Abraham is set forth in Scripture not onely as a faithfull beleever but as a fruitfull follower of good works by his faith he was justified with God by his works he is also said to be justified that is so declared and testified before men whose example we must imitate both for beleeving and living whose sonnes and daughters we are as the Apostle saith While we doe well Cyprian also well saith Nil prodest verbis proferre veritatem factis destruere virtuteÌ„ serm de mortalit altaribus placere debent qui de altaribus vivunt tales sunt sacrati qualia sacra sunt de singular Clericor It profiteth not in words to pronounce verity and in deeds to renounce verture they which live of the Altar must please the God of the Altar consecrated men should be like to the sacred things In this last addition to this booke I have explaned the divine propheticall speeches and bequests of Iacob to his sonnes and especially that
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
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
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
insinuateth Deut. 11.11 where Moses sheweth a difference betweene the land of Canaan and Egypt where they watered their fields with their feet as a garden that is they conveyed the waters of Nilus by trenches and furrowes to their fields which overflowing their grounds serveth in steed of raine and therefore the Egyptians did more honour Nilus than heaven Perer. QUEST XLIII Whether the Sorcerers did turne the waters into true bloud NOw whether the Sorcerers brought forth true bloud as Moses did though it need bee no question as is before shewed Quest. 21. yet there are divers opinions about it 1. Augustine thinketh that the Sorcerers by the Devils helpe did change the water into very naturall bloud lib. 83. quâ—st 79. But that cannot be for the Devils have no power to change or transforme one substance into another immediatly without naturall meanes and seeing true bloud is not ingendred but in the body and that not immediatly but by certaine degrees and preparations Satan could not in truth doe any such thing 2. Pererius thinketh that this bloud was cunninly conveyed by the Devils helpe from some other place and not made out of the water But this is not likely for it was no small quantity of bloud which seemed to be changed by the Sorcerers out of how many bodies could the Devill draw and sucke so much bloud and if the bloud were brought what came of the water that must bee conveyed away also Beside the text saith that the enchanters did likewise then as Moses turned water into bloud they must to make their worke like turne water also into bloud or seeme to doe it 3. Wherefore I subscribe rather to Iustinus Sanguinem à Magis exhibitum non fuisse verum sed fallacem praestigiosum That the bloud brought forth by the Magicians was not true bloud but deceitfull and counterfeit quaest Orthod 26. Ferus reason is because naturas mutare solius Dei est it only belongeth unto God to change natures Osiander saith Videntur ad breve tempuâ— conversae The waters seemed to be changed by the Sorcerers but for a short time but Moses miracle continued seven dayes which sheweth that it was a true miracle So Ambrose concludeth Si arte sua quis sublimitate astutiae aliam creaturam fingat ad horam sicut finxerunt Iannes Iambres If any by his cunning and deepe deceit can faine another creature for a time as Iannes and Iambres did c. QUEST XLIV How this first plague was stayed HOw this plague ceased is not expressed 1. Philo thinketh that at the supplication of the Egyptians made to Moses and his prayer unto God the waters returned to their first nature But if it had beene so it is not unlike but that Moses could have expressed so much as hee doth in the other plagues that were stayed by that meanes 2. Iosephus writeth that Pharaoh seeing the miserable state of the Egyptians did give leave to the Israelites to depart and so the plague ceased but presently after hee repented him but the Scripture seemeth to be contrary for Pharaohs heart was hardened at the first and not mollified at all neither did this plague enter into his heart vers 23. 3. Therefore it is most like that this plague contined untill the beginning of the second which is the end of the first and so it ceased neither at the entreatie of Pharaoh or the Egyptians or by the prayer of Moses but by the will of God Thostat Perer. QUEST XLV Of the application and use of this first plague FOr the mysticall application of this plague 1. Augustine comparing the ten plagues of Egypt and the ten Commandements together doth referre the first plague to the first Commandement applying it thus The water out of the which commeth the generation of many things signifieth God the beginning of all the turning of this water into bloud is the corrupting of the divine worship by humane and carnall inventions of flesh and bloud 2. But I preferre rather Ferus applications the one propheticall that this plague did portend the bloudy end and destruction of Pharaoh and the Egyptians the other morall that wherein a man sinneth thereby in the justice of God is he punished as Adonibezek by the cutting off his fingers and toes as he had served others Absalon by his haire which hee was proud of so the Egyptians are punished in the water wherein they had destroyed so many innocent babes Pererius 4. Places of doctrine 1. Doct. Of the institution of the princely and priestly calling Vers. 1. I Have made thee Pharaohs God and Aaron thy brother shall be thy Prophet Here we have the institution of two most necessarie callings among the people of God the princely power in Moses whose commission was to give edicts and lawes and the Ecclesiasticall in Aaron to whom it appertained to interprete and expound the Law as the Prophet saith Aske the Priest concerning the law Borrh. 2. Doct. Of the hardning of the heart how it is said to proceed from God Vers. 3. I Will harden Pharaohs heart Mans heart is hardened two wayes either by it selfe internally or by some externall accident that moveth the inward cause or the instruments thereof the externall agents are either efficients and so the Devill as an efficient and working cause moveth the heart of man unto evill being corrupt of it selfe or they are only disposing and ordering so the Lord is said to harden the heart which he doth three wayes 1. By leaving the will of man being destitute of good to it evill nature and disposition 2. By some occasion given by the Lord which in it selfe is good the heart of the wicked becommeth more obstinate as by the Lords commandement by Moses Pharaoh was more hardened so the Apostle sheweth that some take occasion by the law which is good to bee more evill Rom. 7. like as tender and weake eyes by the brightnesse of the Sunne doe dazle the more and become blinder 3. The Lord seeing the will of obstinate men to be thus hardened and bent upon evill he in his justice also driveth them to that end whither of themselves they runne headlong Iun. Like as the primum mobile in the heavens the utmost sphere carrieth all the other inferiour orbes of the planets about yet every one of them doe keepe their contrary course by the which the eclipses of the Sunne and Moone fall out yet so as by the first overruling motion they are whirled about and brought to their Eclipse which is properly caused notwithstanding by their owne particular motion so there is an overruling power of God that bringeth every thing to the end appointed yet the defects and eclipses of our will doe proceede of our owne corrupt nature See more of this point how the Lord is said to harden the heart chap. 4. quest 19. 3. Doct. That no man sinneth of absolute necessitie Vers. 22. HE did not hearken unto them as the Lord had said It was
necessary that Pharaoh should not hearken unto Moses because the Lord had foretold so much who cannot be deceived But Pharaoh was not forced or compelled thereunto there is then an absolute or violent necessity which forceth and compelleth there is a conditionall and hypotheticall necessity when a thing is said to be necessary another thing presupposed so Pharaohs disobedience and obstinacy was the second way necessary upon the presupposall of Gods prescience but the first way it was not necessary the first necessity is coactive but the second is voluntary the other neither justifieth a man if he doe well being forced noâ— condemneth him if hee doe evill but the second hath place in both both the righteous have praise whose obedience in respect of Gods ordinance is necessary and infallible and the wicked are justly condemned who sinne willingly though Gods prescience considered in some sort also necessarily Borrh. 5. Places of controversie and confutation 1. Confut. Against those that impugne the deity of Christ. Vers. 1. I Have made thee Pharaohs God Hence certaine Heretikes as Nestorius that did separate the humanity of Christ from his divine nature would confirme their heresie that the man Christ was God no otherwise than Moses is called God as Eliphandus a Bishop of Spaine who held that the man Christ was onely the Sonne of God by adoption Contra. 1. The name of God in Scripture is given unto men as Psal. 80. I said ye are Gods but that title is given them in respect of their office but it agreeth unto Christ by nature for here the Lord is said to have appointed Moses God not to have begotten him as Hilarie well noteth neither is he simply called God as Christ is but with an addition Pharaohs God 2. Not onely the name of Elohim God is given unto Christ but Iehovah which is a name not communicable unto any creature but peculiar unto God and if Christ were no otherwise God than Moses was it were Idolatry to worship him Simler 3. Hilarie also sheweth that Christ is said to be five wayes very God which agree unto none but him 1. in name he is simply called God as Iohn 1. The word was God and 1. Epist. Ioh. 5.20 speaking of Jesus Christ he saith the same is very God 2. By his nativity and generation and so he is called the Sonne of God 3. By nature hee is one with God I and the father are one 4. In power all power is given me in heaven and in earth Matth. 20. 5. By his owne profession he professed himselfe to be the Sonne of God and therefore the Jewes went about to kill him because he said that God was his Father Iohn 5.18 Hilar. lib. 7. de trinitat 2. Confut. Against transubstantiation Vers. 13. AArons rod devoured their rods The Papists would establish their transubstantiation by this place for as Aarons rod being turned into a serpent is still called a rod not because it was so now but for that it had beene so so the bread in the Eucharist after it is converted into the body of Christ is called bread still because it was so before Contra. 1. If they could shew Scripture to warrant the conversion of the bread into Christs body as here is an evident text for the turning of the rod into a serpent they should say somewhat but untill they can doe that their error can have no colour from hence 2. Beside Aarons rod is so called not only because it had beene a rod before but it was to returne to be a rod againe but they will not have the body of Christ returne againe to be bread Simler In the questions before handled the 27. and 28. concerning the power of Satan in counterfeiting the spirits of the dead one question of purpose there handled by Pererius touching the apparition of Samuel raised by the Pythonisse 1. Sam. 28. I of purpose there omitted reserving it for this place of confutation 3. Confut. That Samuel himselfe appeared not to Saul but the Devill in his likenesse 1. THe most of that side are of opinion that it was the very soule of Samuel not raised up by the witches enchantments but God interposing himselfe did prevent her superstitious invocations and sent Samuel to declare his judgements to Saul sic Thostatus Cajetanus Pererius and their reasons are these First because the Scripture saith it was Samuel 2. Hee saith as the Lord spake by my hand vers 17. which was true of Samuel not of the Devill in the likenesse of Samuel 3. Hee foretelleth what should happen unto Saul the next day which the Devill could not doe 4. In Ecclesiasticus it is written that Samuel after his sleepe told of the Kings death chap 46.20 Ferer Contr. 1. The Scripture speaketh according as the thing appeared not as it was as Pharaoh in his dreame is said to have seene kine come out of the river Gen. 4.1 2. which were but representations of kine 2. As the Devill tooke upon him Samuels person so he also counterfeiteth his speech it was not true out of the Devils mouth no more was it true Samuel such counterfeit speech became a counterfeit Samuel 3. The Devill might either by certaine conjectures perceiving in what distresse Saul was and that God had forsaken him gesse what the successe of the battell should be or rather God herein might force him to speake the truth as did the false Prophet Balaam Borrh. 4. The authority of the booke of Ecclesiasticus doth not presse us and Augustine doubteth also thereof affirming that it was not in Canone Hebraeorum The Hebrewes received it not into the Canon of Scripture lib. de cura pro mortuis chap. 18. 5. Neither is there the like reason of Gods preventing the witches enchantments and Balaams divinations for that God did to his further glorie to shew his power in making the false Prophet to be an instrument of the trueth but this had beene contrary to Gods owne law who forbiddeth that any should aske counsell of the dead Deut. 18. Borrh. 2. Some doe goe further and thinke that the Devill might have power also to bring up Samuels body as Satan transported Christs body to the top of the pinacle Contra. 1. There is not the like reason betweene the transporting of the bodies of the living and of the dead which are asleepe and at rest 2. Satan had no power over Christs body but hee yeelded himselfe to Satans temptation that hee might overcome him in his owne weapon and this was permitted unto Satan to doe for the glorie of God the comfort of his members the confusion and victory over Satan but if Satan should be suffered to take up the bodies of the Saints neither God should receive honour by it nor the Church profit and beside Satan thereby would strengthen his Kingdome of darkenesse Borrh. 3. Wherefore the sounder judgement is that it was not the spirit of Samuel but of Satan that appeared to Saul who can transforme himselfe into an Angel
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.
which it is evident that Sorcerers work by the devill and that from him they have their directions And Augustine also confirmeth the same Neque potuit nisi primis ipsis docentibus disci quâ—d quisque illorum appetat quid exhorreat Neither could it be learned but by their teaching what everie one of them desireth and what they abhorre QUEST XIX Why spirits prescribe constellations to be observed and delight in corporall and externall usages BUt yet concerning some of those doubts a solution may be found out As why the devils will not come being called but under certaine constellations the reason thereof may be to make men beleeve that there is some divine vertue in the starres and so they should be brought to adore and worship them or because they many times worke by naturall causes it may be they are helped by such observations and sometime they concurre in their worke with the planets as Lunatickes are most vexed in the increase of the moone that men might lay the imputation upon the starres as though they were evill Againe why spirits being of no bodily substance yet are allured with hearbes and stones and perfumes and such like Augustine giveth the reason hereof because these things are offered unto them as signes of the divine honour which is given unto them and therefore they delight in them Ex Perer. QUEST XX. Whether it be ordinary for lice to breede out of the slime of Nilus BUt concerning this third plague of lice it will be objected that it is an ordinary thing in Egypt after the inundation of Nilus that divers small creatures as lice frogs and such like do breed in great abundance out of the slime of the earth which Nilus leaveth behind as Herodotus Diodorus Siculus and Solinus do write how then was this such a miraculous worke The answere is this that there is great difference betweene this swarming of lice and that annuall breed of vermine in Egypt 1. They come of the slime of the earth these out of the dust 2. They by the overflowing of Nilus these at the stretching forth of Aarons rod 3. Those swarmes are of divers sorts of small vermine these were lice 4. They are not bred in the signes of Aquarius or Pisces as these were but after the sunne is entred into Virgo for under the signe Leo Nilus increaseth and in the signe Virgo it abateth and returneth Sic Iun. The sunne entreth into Leo about the middest of Iune and into Virgo about the middle of Iuly and into the signe Aquarius in Ianuarie and into Pisces in Februarie which was about a moneth before the Israelites went out of Egypt as is before shewed quaest 29. in cap. 7. QUEST XXI Why Moses is bid to meete Pharoah by the water Vers. 20 STand before Pharaoh he will come forth to the water 1. Because Moses had no accesse unto Pharaohs presence in his palace he is bid to watch him at his comming forth and so he that refused to heare Moses privatly is forced to heare to his shame abroad Ferus 2. Pharaoh used in the morning to come forth to the water either for his health as in the morning it is wholesome to go forth unto rivers or rather of a superstitious minde because they attributed divine honour unto Nilus Simler QUEST XXII Why there is no mention made in this miracle of Moses rod. IN this fourth wonder no mention is made of Moses rod as in the former nor of any other thing used as ashes in the sixth plague God sometime useth such meanes to shew that all things are directed by his will and by these props to raise us up to consider of an higher power than can be in such weake instruments to effect such great things Sometime he worketh without any such meanes to teach vs that he needeth not any such instruments The like difference of working is observed in the miracles of our Saviour Christ in the Gospell who sometime used externall and visible signes as when he tempered clay to heale the blind man sometime he used no such but only healed by his Word Simler QUEST XXIII What manner of swarmes were sent in the fourth plague Vers. 21. I will send mingled swarmes 1. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint the dogge flie which Philo would have so called because this kind of flie doth boldly light upon men and beasts as the dog is noted to be among other beasts most hardie and bold and cannot be chased away till he hath fetched bloud some call it a dog flie because it lighteth most upon dogs about the eares and nose and draweth bloud but the word ghereb signifying a mingled companie sheweth that there was more than of one sort 2. Hierom therefore would have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kind of flies as Aquilas also readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine muscam omnis generis flies of all sorts But it seemeth they were not only flies for the earth was not only corrupted by them vers 24. but the Egyptians also themselves devoured and consumed Psalm 78 45. 3. Neither yet is it like that there were no flies at all in these swarmes as Cajetane thinketh because the Scripture maketh not any mention of any hurt they did to any man but only annoyed their grounds and houses but flies are most noysome unto men but herein Cajetane is deceived for it is said in the Psalme before alleaged that they devoured them that is the Egyptians 4. Some thinke they were all kind of wild beasts as Lions Beares Tigres and such like unto which opinion Iosephus seemeth to incline and Aben Ezra and Pagnin But because it is said that their houses should bee full of these swarmes it is not like they were those huge wild beasts and if they had been assaulted in their houses with ravenous beasts none of them should have escaped And beside it seemeth that the ground was covered with this kind of vermine but so many wild beasts as should cover the earth would have soone devoured all the inhabitans 5. Therefore it is more like that these swarmes were a mixture of divers kinds of noisome creatures both flying as hornets waspes and creeping as vipers scorpions and such like Siâ— Vatab. Rabbi Salomon Pellican QUEST XXIV Of the name of Baalzebub the god of flies IT may seeme probable that upon this and the like plague of flies and other vermine the Egyptians and the Philistims following them as out of whose countrey they came did erect the abominable Idoll of Baalzebub which signifieth the god of flies he was the God of Acearon one of the chiefest cities of the Philistims first some thinke the Idoll was so called of the abundance of flies which were engendred of the bloud of the beasts which were sacrificed Vatab. Or because the Idoll being sprinkled with much bloud did sticke full of flies Perer. 2. But rather it had the name because they supposed this Idoll
foreseeth all things did set unto Abraham this terme of 400. yeeres â—ee no doubt most faithfully kept his promise and as he had decreed so after 400. yeeres expired he delivered his seede from their oppressors 3. Moses act in killing the Egyptian was an act of faith not of presumption as both S. Stephen witnesseth Acts 7.25 Hee supposed 〈◊〉 brethren would have understood that God by his hand should give them deliverance as also the Apostle to the Heb. 11.25 By faith Moses when hee was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversity with the people of God and againe vers 27. By faith he forsooke Egypt c. If Moses then of faith shewed himselfe to be the deliverer of his people as when he killed the Egyptian and cares not for the favour and honour of Pharaohs court then was it not a presumptuous act for the which he should be punished 4. And how standeth it with Gods justice to punish all the people of Israel with the captivity of 30. yeeres longer for the sinne and presumption of one man if Moses had offended and trespassed therein 5. Neither is that observation of forty perpetuall neither David for his sinne nor Peter for his deniall of Christ nor the incestuous young man among the Corinthians were injoyned any such time of penance and Nebuchadnezzars time of repentance farre exceeded this proportion which continued seven yeeres Dan. 4.20 for true repentance is not measured by the number of dayes but by the weight of the contrition and sorrow of heart neither is it found in Scripture that any one man had 40. dayes penance imposed upon him There was another reason of the 40. yeeres wandring of Israel in the desert for according to the time wherein the spies searched the land which was 40. dayes they have a yeere set for a day for the punishment of the sinne of the spies in raising a slander upon that good land all but Caleb and Iosuah and of the people in giving no credit unto them see Numb 14.34 QUEST LXV The time of the Hebrewes departure out of Egypt compared with the Chronology of the Heathen NOw in the last place it shall bee declared how this time of the departing of Israel agreeth with the â—orren computations according to the Chronology of the Heathen 1. They therefore observe five notable periods of times from whence they use to make supputation of their yeeres from the monarchy of Ninus and Semiramis in Abrahams time from the floud of Ogyges and from Inachus and Phâ—râ—neus about the time of the Patriarke Iacob from the battell of Troy which fell out in Sampsons dayes or under Helâ— the high Priest from the beginning of the Olympiades which began in the 8. yeere of the reigne of Ahaz from the building of Rome in the 1. yeere of the seventh Olympiade which concurreth with the 16. yeere of the reigne of Hesekiah 2. According then to these divers kindes of computations there are also divers opinions concerning the time of Israels departure out of Egypt Apion the Gramarian a professed adversary to the Jewes against whom Iosephus wrote two bookes will have Moses to bring the Israelites out of Egypt in the time of the seventh Olympiade when the City Carthage was built by the Tyrians in Africa thus Iosephus reporteth the opinion of Apion in his 2. booke But this to bee apparantly false Iosephus sheweth proving that the Temple of Salomon was built 143. yeeres before Carthage and the Israelites came out of Egypt 480. yeeres before that 1. King 6.1 so that their leaving of Egypt was above 600. yeeres before the building of Carthage 3. As Apion commeth farre short in his computation so Porphyrius goeth as much beyond who in the fourth booke of those which hee wrote against the Christians will have Moses to be before the times of Semiramis which is a grosse error for it is without all question that Abraham was borne under the monarchy of Ninus and from Abrahams birth untill the deliverance of Israel out of Egypt are 505. yeeres whereof an 100. are counted from Abrahams birth to Isaacs and 405. from thence unto Israels redemption as hath beene shewed 4. Lactantius lib. 4. cap. 5. thinketh that Moses was 900. yeeres before the battell of Troy whereas it will be found that he was only 356. yeeres or thereabout elder than those times 5. Manethon an ancient Writer of the Egyptian affaires maketh Moses more ancient by 393. yeeres than when Danaus went to Argos that is about a thousand yeeres before the battell of Troy But that cannot bee seeing the Trojan warre is held to have beene in the time of Sampson or Helâ— not above 356. yeeres after the returne of the Hebrewes out of Egypt 6. Some Christian Writers thinke that the Hebrewes were delivered out of the Egyptian Captivity in the time of Ogyges floud as Iustinus Martyr Clemens Alexandrinus 1. lib. Stromatum Iulian Africanus But that is not like for the same Iulian African by the testimony of divers Heathen Writers sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades But from the departure of Israel out of Egypt untill the Olympiades began which was in the 8. yeere of the reigne of Ahaz are counted but 760. yeere or thereabout so that Moses should bee above two hundred and fifty yeeres after Ogyges floud 7. This is then the right computation compared with the Chronology of the Heathen that the deliverance of Israel out of Egypt was 356. yeere before the Trojan battell and 764. yeeres before the Olympiades 788. yeeres before the building of Rome 910. yeeres before the Captivity of Babylon 980. yeeres before the reigne of Cyrus 1200. yeeres before Alexander the Great 1496. yeeres before Herod under whose reigne Christ was borne And according to the sacred Chronologie this redemption of Israel from the Egyptian bondage was 2453. yeeres after the creation of the world 797. yeeres after Noahs floud 505. yeeres after the death of the Patriarke Ioseph 480. yeeres before the building of Salomons Temple and 1536. yeeres before the birth of our blessed Lord and Saviour Christ Jesus Ex Perer. 4. Places of doctrine 1. Doct. How the Lords holy dayes should be kept Vers. 16. IN the first day shall be an holy convocation The word is mikra which also signifieth reading which sheweth how holy and festivall dayes ought to be spent in assembling the people together and in reading and preaching unto them the mercies and benefits of God Pellican And this was the use among the people of God as S. Peter saith Moses hath of old time them that preach him in every City seeing he is read in the Synagogues every Sabbath 2. Doct. A particular application of our redemption by Christs death needfull Vers. 21. CHuse out of every of your households a lambe God would as it were by a speciall application have every private house and family admonished of this singular
diversely appeare 1. In forgetting at once all those wondrous works which the Lord had done for them in Egypt 2. In their great unthankfulnesse for so great a benefit of their deliverance which they had received in preferring the miserable servitude of Egypt before it Fâ—rus 3. In their murmuring against God and contempt of his ministers Calvin 4. In their prophane scoffing saying Because there were no graves 〈◊〉 Egypt 5. In their impatience not waiting the Lords leisure Genâ—vens 6. In their prophane impietie in justifying their former incredulitie and ungratious words in Egypt Simler QUEST VIII Whether Moses did suffer the people at this time to passe without reproofe Vers. 13. THen Moses said to the people feare ye not 1. Some thinke that Moses did not suffer the people to goe without sharpe reprehension here Calvin But it is more like that Moses did forbeare them at this time the present necessitie so requiring Simler wherein he both sheweth his mildnesse in not answering the people roughly againe and his loving care in that he notwithstanding this their perversenesse laboureth to comfort them in this perplexed hate Ferus 2. He doth encourage them by promising them certaine deliverance from God Iosephus more at large here doth amplifie Moses exhortation which consisted upon two principall perswasions the experience which they had already of Gods goodnesse toward them that had omitted nothing needfull for them that like as a wise man which hath hitherto well compassed all his businesse should not be mistrusted for the rest so they should not doubt of Gods mercie toward them who never yet failed them the other was in communicating unto them Gods counsell that the Lord had therefore brought them into this streit to get himselfe greater honour by their deliverance to this purpose Ioseph lib. 2. cap. 6. He saith they shall never see the Egyptians againe that is in that manner as they saw them that day insulting against them and pursuing after them as the Septuagint doe well interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after what sort ye have seene them for they saw them afterward but drowned and lying dead upon the shore QUEST IX When the Lord spake these words to Moses Vers. 15. ANd the Lord said 〈◊〉 1. Some doe read had said thinking that the Lord had thus spoken unto Moses as it is set downe in the 5. verses following before he had thus encouraged the people Neque enim testis praâ—â— salutis esse poterat non accepta promissione for he could not be a proclaimâ—â— of their safetie having not first received a promise Calvin 2. But it is more like that the Lord spake unto Moses after he had exhorted the people both because Moses cried unto God which crie of his was occasioned by the same imminent danger which moved also the people to crie as also he might pray unto God to forgive this sinne of the people which hee might justly feare would provoke the Lord to wrath and so hinder his intended worke Ferus And though as yet Moses had received no particular promise how the Israelites should be delivered yet hee resteth upon Gods generall promise before that he would get him honour upon Pharaoh and his host Simler QUEST X. When Moses cried unto God and how and for what VVHy criest thou unto me 1. This is neither referred unto the crie of the people before spoken of whose person Moses did represent and therefore he is said to crie because the people cried for the crie of the people was disordered and tumultuous and not much accepted 2. Neither is this understood of Moses privat prayers which at that time he made unto God when as all the people cried beside as Calvin for though it be like that Moses omitted not then to pray also yet this prayer was after his exhortation to the people which came betweene â—lamâ—rem hunc ingratissimus populus extorsit for not onely the enemie in sight but the unthankfull and grudging people did draw the crie from Moses 3. The Lord doth not find fault with Moses because he prayed but for that he went not forward with the people as he was commanded vers 2. therefore that charge is here againe renewed and though Moses voyce was not heard nor no words uttered yet hee is said to crie because hee prayed unto God in his heart Iâ—n 4. But Iosephus is here deceived who thinketh that Moses in his prayer preventeth Gods speech unto him and first desired of God that the waters upon the striking them with his rod might be divided and that upon his prayer without any other direction or commandement from God the waters parted But this report of his as we see is oppositely contrarie to the Scripture QUEST XI How the Angell is said to remove Vers. 19. ANd the Angell of God which went before the host of Israel removed 1. This Angell is called before Jehovah Vrique natura Iehova Dei filius officio Angelus By nature Iehovah the Sonne of God and Angell in office Simler Calvin Osiander 2. Not that God removeth from place to place Sed signa prasentia in alium locum transierunt but the signes of his presence went to another place and therefore the Angell is said to remove Simler 3. This cloud both cast darknesse upon the Egyptians that they were not able to pursue the Israelites and it gave light to the Israelites that they went on still forward 4. Here the Lord useth these three the water fire and the cloud as instruments of his judgements upon the Egyptians So the old world was destroyed by water Sodome by fire and the Sonne of man shall come in the clouds to judge the world Borrh. Of the most miraculous worke of God in dividing the waters of the red Sea for the passing of his people QUEST XII What winde it was which did blow upon the red Sea Vers. 21. THe Lord caused the Sea to runne backe by a strong East wind 1. What manner of wind this was seeing it is here expressed there is no place for their opinion that thinke it was either a Northwind or a Southwind as the Septuag read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strong Southwind whom Philo followeth who thinketh that the waters were parted asunder by a strong Southwind and brought together by the Northwind But there is no mention made of any wind which the Lord used in causing the waters to returne and as for the wind which was sent at the dividing of the waters the text saith it was an East wind and so the Chalde translateth and this was the fittest wind to part the waters on each side rather than a side wind North or South which would have driven the waters all one way 2. Neither is it to be thought that the winde could thus divide the waters for though the wind may sever the waters yet not so to emptie the very chanell it bloweth upon the upper part of the waters onely Againe if it had beene the worke of
2. THe Lord is my strength and song and he is become my saluation 1. These words are repeated both by the Prophet David Psal. 118.14 and by the Prophet Isay cap. 12.2 whereby appeareth the excellencie of this song and that the praise of God is a most principall part of Gods service Simler 2. God is said to be the strength of his servants being not only mightie and omnipotent in himselfe but giving them also might and strength for as Iehosaphat said There is no strength in us in respect of this great multitude 2. Chron. 20.12 So for the most part the people of God are weakest in outward meanes and in their extreme distresse that God may have the more glorie in assisting and strengthning them 3. He is said to be their song that is both the matter of their song to whom they do returne the honour and praise of all their victories as also he is the song of his Church in whom they onely rejoyce and make their boast as Saint Paul onely rejoyced and gloried in Christ. Simler QUEST VI. Whether God appeared in any visible shape to the Israelites at the red sea Vers. 2. THis is my God 1. The Hebrewes opinion that God appeared to them in a visible forme as like a man of warre upon the red sea whom they pointed at with the finger and said This is my God hath no ground nor warrant at all First the Lord knowing how prone the people were to Idolatrie would not shew himselfe publikely in any visible shape lest they should have imagined God to be so as Moses saith unto them Take heede to your selves for yee saw no image in the day 〈◊〉 the Lord spake unto you in Horeb out of the middest of the 〈◊〉 Deut. 4.15 And for the 〈…〉 the Lord would not shew himselfe in any visible 〈◊〉 unto Israel though privaâ—â—l◠〈◊〉 was seene of Iosuah like a man of warre Ios. 5. But in 〈◊〉 manner the Lord shewed himselfe is expressed before cap. 14.24 The Lord looked unto the â—oast of the Egyptians sending thunder raine and lightning with storme and tempest upon them Perer. 3. They therefore by the visible and sensible effect which they saw before their eyes do demonstrate God as verily present Lyran. 2. They therefore in saying This is my God make a difference between the true God and the false such as the Egyptian 〈◊〉 were as if they should have said Hic est 〈…〉 non 〈…〉 erant quos in Egyptâ— colebaâ—â—â—â—punc This is the true God 〈◊〉 falsely 〈…〉 whom we worshipped 〈◊〉 Egypt Basil. And againe they acknowledge him Non novum aâ—t recentem Deum Not a new start up god but their fathers God whom Abraham worshipped and hereby as before they distinguished the true God from the heathens Idols so Hac voce fides Abrahae discernitur à cunctis gentium superstitionibus By this word the faith of Abraham is discerned from all the superstitions of the Gentiles Calvin And these words This is my God have a speciall reference unto Christ their peculiar God whom their Father Abraham worshipped as our Saviour saith Your Father Abraham rejoyced to see my day he saw it and was glad Ioh. 8.56 Rupert And Christ specially is said to be the strength of his members for the strength of the head is the strength of the members Ferus QUEST VII In what sense Moses saith he would build the Lord a tabernacle I Will build him a tabernacle 1. Some reade I will glorifie him Latine and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Calvin and Piscator but the usuall signification of the word navah which signifieth to dwell doth not favour that reading 2. Some reade Habitaâ—o eum I will inhabite him Cajetan But the word being in hiphil includeth beside an active power as I will cause to inhabite 3. Wherefore the best reading is I will build him a sanctuarie or seemely tabernacle as the Chalde Paraphrast and Vatab. Iun. Montâ—â— Pagnin So that heere Moses by the spirit of Prophecie foreshewed that the Lord would have a peculiar tabernacle made for himselfe as the Idols of the Gentiles had their temples Simler QUEST VIII How the Lord is said to be high I Will exalt him or set him high That is exalt his praise and acknowledge the Lord to be the only high God foure wayes in Scripture is the Lord said to be high 1. In respect of his incomprehensible nature which none can behold as it is or attaine to the knowledge of it Who only hath immortalitie and dwelleth in the light that none can attaine unto whom never man saw neither can see unto whom be honor and power everlasting 1. Tim. 6.16 2. In respect of his deepe and unsearchable wisedome as the Apostle also saith O the deepenesse of the wisedome and knowledge of God how unsearchable are his judgements and his wayes past finding out Rom. 11.33 3. The Lord is said to be most high in respect of his high dominion farre above all Kings and Princes as Nebuchadnezzar confesseth the Lord to be most high Dan. 4.31 though he were the most high Prince then in the earth yet he confesseth God to be higher than he 4. The Lord is very high in his habitation he dwelleth in the heavens God is in the heavens and thou art in the earth Eccle. 5.1 who although he is in everie place yet heaven is said to be his seate in respect of the more glorious signes which he hath there placed of his presence Let us also with the Hebrewes thus acknowledge the Lord to be high and exalt his praise QUEST IX In what sense the Lord is said to be a man of warre Vers. 3. IEhovah is a man of warre That is an excellent warrier 1. God is said to be a warrier in these respects 1. Because he giveth victorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he breaketh battels and subdueth warre as the Septugaint Victor bellorum an overcommer of battels as the Chalde Paraphrast 2. Because he is exercised in warre and fighteth the battels of his people giving them good successe as Ezechiah thus encouraged his people against Senacherib With him is an arme of flesh but with us is the Lord our God to helpe us and to fight our battels 2. Chron. 33.7 Simler 3. He is a man of warre in respect of his prudencie and policie as a wise Captaine will watch his best opportunitie and then he will set upon his enemie so the Lord a great while suffred the Egyptians to go on but when he saw his time he came upon them and overthrew them all at once Ferus 4. A wise warrier will make best choice with what weapon and force he will encounter his enemie so Christ was this wise warrier who having not to deale with flesh and bloud but with spirituall enemies did not arme himselfe with carnall but with spirituall weapons Contra potestatem superbiae humilitatem induit contra spiritualia nequitiae fortitudine charitatis seipsum prâ—cinxit
businesse fall into that very time when the people were preparing themselves to receive the law 2. Neither is it like that Iethro came immediately after the giving of the law for Moses stayed 40. dayes with God in the mount and then comming downe he judged the people for their Idolatrie which was no time to give entertainment to Iethro all the host being in heavinesse and after that Moses stayed 40. dayes more so that it was toward the end of the first yeare or the beginning of the second when Iethro came This is Tostatus second reason Contra. All this is easily granted and admitted that Iethro came not immediately after the law was given but this sheweth not that he came not before the giving of the law as is before declared 3. Againe seeing Iethro returned into his Countrie in the second yeare the second moneth when they were about to remove their campe from mount Sinai Numb 10.30 it is not like that hee would stay a whole yeare with Moses out of his owne Countrie Tostat. Contra. That storie concerning Hobabs departure who also is Iethro is transposed and that communication which Moses there hath with his father in law was had before that time which storie is here alleaged because it was there more fully to bee handled Iun. Seeing therefore that one of the stories must of necessitie be transposed and set out of his place it is for many reasons more agreeable to the order of the things which were done to referre that storie Numb 10. to this place than to joyne this unto that for immediately after that storie there inserted of Hobabs departure followeth in the next Chapter Num. 11 the constitution of the 70. Elders which was a divers ordinance from Iethros device of constituting Captaines over thousands hundreds and fiftie and like not to have followed immediately upon the other because Moses having made so many coadjutors so lately by the advice of his father in law which did helpe to beare the burden with him would not so soone have complained till he had had full triall and exâ—ience of that forme of government that he was not able to beare the people alone as he doth complaine Numb 11.14 4. Further it is objected that at Iethro his comming hee gave that advice for the appointing of under officers and Judges but this was done in the second yeare what time they were to remove from mount Sinai as Moses himselfe sheweth that it was about the same time when the Lord spake unto him to depart from Choreb Deut. 1.6 9. Tostat. Contra. Moses indeed saith I spake unto you the same time saying I am not able to beare you my selfe alone but these words The same time must not be restrained to the time of the Lords speaking unto them to remove from Choreb for how could that choice of officers be made in the instant of their removing but it must be understood generally of the time of their stay and abode by the mount Choreb Iun. 2. Wherefore the more probable opinion is that Iethro came unto Moses while they encamped about Choreb before they removed to the wildernesse of Sinai and there received the law in that order as it is here set downe by Moses 1. Because no anticipation of time or transposing of the storie is to be admitted in Scripture where no necessity of the sense enforceth it now here is no such necessity to urge us to thinke this storie to be set out of the place neither any inconvenience need to be feared in admitting the same to be done in this order as Moses hath penned it as is before shewed in the particular answer to the severall objections 2. The nearenesse of that place doth perswade as much that seeing Midian was not far off from Choreb where Moses had used to keepe his father in lawes sheepe it is like that Iethro invited by the nearenesse and opportunity of the place tooke this journey Lyranus And though Moses when he departed with his wife and children lodged by the way that might be because the children were young and tender and so he tooke easie journeyes or the day might bee farre spent when he tooke his leave of his father in law as when in the like case the Levite departed from his wives father Iud 19. 3. Neither is it like Moses with the host of Israel lying so neare unto Midian so long together well nie a yeare that Iethro would deferre so long to bring Moses wife and children unto him or that Mosâ—â— would all that while endure their absence from him Lyranus 4. The text sheweth that the report of those things which the Lord had done for Moses and Israel brought him thither it seemeth then that as soone as he had heard of the same of the late victory of the Amalekites Iethro dispatched presently to goe unto Moses Iosephus QUEST VIII Wherefore Iethro sent before to Moses Vers. 6. ANd he said to Moses 1. Iethro said thus by some messengers which he sent before to Moses which both shewes his humanity he would not presse upon Moses unawares though he were his father in law Simler And he did it Vt honestius reciperentur That they might be received in better manner for Moses honour Lyran. Tostat. It is like also that Iethro came with some troupe and company and therefore could have no safe passage or entrance without some safe conduct from Moses for the Israelites did stand upon their watch and guard because of their enemies which were round about them Simler It might be also that Iethro did this in humility not presuming to joyne himselfe to the people of God before he had made Moses acquainted Ferus QUEST IX Of the manner of Moses entertainment Vers. 7. ANd Moses went out to meet c. 1. Moses humility joyned with humanity appeareth in going forth to meet his father in law whom hee reverenceth as his elder and his father in law though in other respects Moses being the Ruler of such a great people and endued with such an excellent gift in the power of miracles were the more honourable person Tostat. 2. Then Moses sheweth his love in kissing him which was used then and is yet in some Countries as a signe and testimonie of love Marbach 3. Then his courtesie appeareth each in asking the other of their welfare and health Pelarg. 4. His beneficence and hospitality is declared in bringing him into his Tent. Pelarg. that they might better commune within of their affaires than abroad Lyran. This was Moses peculiar Tabernacle which he pitched without the host chap. 33.7 and whereupon the cloud used to rest before the great Tabernacle was set up Tostat. It was not that great Tabernacle where the Arke afterwards was put for it was not lawfull for any Gentile to enter therein Hugo de Sanct. Victor neither was yet that Tabernacle spoken of QUEST X. Why Moses declareth all these things unto Iethro Vers. 8. THen Moses told his father in law
he had manifested himselfe among them they could not now as in the fight of God admit of any other The case of the Gentiles was otherwise for though they worshipped other Gods yet it was not coram facit Dei quae illis fuit incognita before the face of God which to them was unknowne Calvin And thus much in effect is declared afterward vers 23. Thou shalt not make with me Gods of gold c. Si me in Deum habetis non potestis habere alium If you will have me for your God you cannot have another QUEST V. What reasons ought chiefely to move us to acknowledge the Lord only to be our God HEre may be added the reasons which ought to move us to acknowledge the Lord Creator of heaven and earth to be our God 1. The first is taken from his dignity and excellency and great glory which is due unto him The Lord himselfe saith Isai. 42.8 My glory will I not give unto another This honour therefore is of right due peculiar and proper unto God to be acknowledged to be the only Lord therefore they rob God of his honour that worship any other God 2. The second reason is from the great benefits which we have received of the Lord hee hath created us and redeemed us and given us all things needfull for our bodies and soules 3. Because in baptisme wee have vowed obedience and service unto God and to become his servants and to renounce all other Gods whatsoever 4. The Lord hath froed and redeemed us from the miserable thraldome of sinne and Satan which was more grievous than the captivity of Egypt and Babylon and hath called us to his service whose yoke is easie and his burthen light This is the fourth reason Ex dominii diabolici gravitate From the heavinesse of the Devils thraldome 5. The fift is ex pramii sui muneris immensitate from the infinite greatnesse of his reward who hath not promised unto us an earthly Canaan a land flowing with milke and honey as to the Israelites but the everlasting kingdome of heaven Ex Thoma 2.2 quaest 122. ar 2. ad 3. 2. Doctrines observed out of the first Commandement 1. Doct. Of the particular contents of the first Commandement THe contents of this Commandement which prescribeth the true worship and acknowledgement of God and forbiddeth the contrary are by Moses himselfe the best Interpreter of the law reduced to these three heads To love the Lord thy God with all thy heart with all thy soule with all thy might Deut. 6.5 Monte affectu viribus with our minde our affection our strength In every one of these three shall be briefely shewed the duties which are commanded and the vices forbidden First in the minde and understanding is commanded here the true confession and acknowledgement in our hearts of the only God as our Saviour saith This is life eternall that they know thee to be the only very God and whom thou hast sent Iesus Christ Ioh. 17.3 Against this duty the offences and transgressions are these 1. Ignorance of God which is of two sorts either simple ignorance such as was that of the disciples of Ephesus that did not know whether there were any holy Ghost or no Act. 19.2 or affected and wilfull ignorance as Psal. 14.1 The foole hath said in his heart there is no God Such an one was Pharaoh who said I know not the Lord Such are all Atheists as wicked Diagorâ—â— and Theodorus that denied there was any God and Protagoras with the Machiavellians and Cotta in Cicero with the Academikes which were doubtfull whether there were any God or no. 2. They also offend here which erroniously bring in other Gods As 1. Some doe worship Devils as the Apostle saith That the things which the Gentiles sacrificed they sacrificed to Devils 1. Cor. 10.20 Of this sort are all Conjures Witches Sorcerers that make any compact or contract with the Devill 2. Some among the Heathen worshipped the Sunne Moone and Starres As Ierem. 44. the Idolatrous women in Israel imitating the Gentiles worshipped the Queene of heaven as they called the Moone 3. Some worshipped the elements as the Persians the fire the Egyptians the water 4. Some adored men as Gods under the names of Iupiter Mars Mercury And the Papists have set up their Saints whom they invocate and make their prayers unto and so rob God of his honour imparting the glory of the Creator to the creature 5. Some have worshipped unreasonable creatures As the Egyptians a Calfe an Oxe Vultures Crocodiles the Syrians and Phenicians a Fish the Persians a Dragon 6. They which erre concerning the Trinity whereof see in the end of the 3. doctrine following Secondly God must have our whole heart and entire affection as 1. Our love 2. Feare and reverence 3. Affiance and trust 4. Thankfulnesse 1. God is to be loved above all as our blessed Saviour saith He that loveth father or mother more than me is not worthy of me Matth. 10.35 Contrary unto this affection of love are 1. The naturall emnity of the flesh by nature against God as the Apostle saith The wisdome of the flesh is enmity against God Rom. 8.6 2. Selfe love 2. Tim. 3.2 and the love of earthly things Vrsiâ— 2. We must feare God above all Deut. 6.13 Thou shalt feare the Lord thy God and serve him As we are to love God because of his mercy goodnes and bountifulnesse so we feare him for his justice and power in punishing of sinne And this feare bringeth forth reverence worship serving and adoring of God as the Lord saith by the Prophet If I be a father where is mine honour If I bee a master where is my feare Malach. 1.6 God therefore is to be honoured as our father and to be feared as our Lord. Contrary hereunto is 1. Carnall security and casting off the feare of God as it is in the Psal. 10.11 He saith in his heart God hath forgotten he hideth away his face and will never see 2. Prophanesse and irreverence in the presence of God as in Eutyâ—hus that fell asleepe while Paul preached Act. 20. 3. Hypocrisie when men draw neere with their lips but their heart is farre from God Simler 4. Servile feare which differeth from true filiall feare in these three respects 1. In the beginning and cause thereof the Filiall feare proceedeth from the love of God whom the children of God are afraid to offend because he is so gratious and mercifull a Father unto them but the Servile feare ariseth from the consideration of the justice and wrath of God 2. In the object they differ the Filiall feare worketh upon sinne it selfe the Servile upon the punishment of sinne 3. In the fruits and effects the Filiall feare is joyned with assurance and confidence the Servile with despaire Vrsin 4. As these vices are in the defect so curiosity is in the other extreme of excesse when presumptuously any attempteth to search and pry into
reverentiae vita jucunda for the honour of reverence a pleasant life pro honore fidei vita opulenta for the honour of faithfulnesse in recompencing our parents a plentifull life 3. Thomas Aquin understandeth here three kinde of lives Vitam naturalem vitam gratiae vitam glorie The naturall life the life of grace the life of glory He that honoureth his parents shall have both the grace and favour of God in this life and glory in the next as it is in Ecclesiast 3.9 Honour thy father and thy mother in deed and in word that thou maist have Gods blessing Another benefit is habere sibi silios gratos to have good and thankfull children Hee that honoureth his father shall have joy of his owne children Ecclesiastic 3.6 A fourth benefit is habere famam lau dabilem to have a good and commendable fame by honouring of parents Ecclesiastic 3.12 A mans glory commeth by his fathers honour The fift is habere divitiaâ— to have riches Ecclesiast 3.5 He that honoureth his mother is as one that gathereth treasure Thom. in opuscul 4. Ecclesiasticus goeth further and sheweth how this duty of honouring parents is rewarded with spirituall blessings as namely these two first forgivenesse of sinne He that honoureth his father his sinnes shall be forgiven him chap. 3.4 And the hearing of his prayers vers 6. Who so honoureth his father c. when hee maketh his prayer he shall be heard And all this may well bee comprehended under this blessing as the Apostle expoundeth it Ephes. 6.3 That it may be well with thee and that thou maist live long in the earth c. Whatsoever then belongeth to a mans welfare and well being in this life is here promised QUEST XXI This promise of long life did not only concerne the Iewes THis promise of long life and of other blessings thereby understood seemeth first to concerne the Jewes because mention is made specially of that land which the Lord promised them namely the land of Canaan and because they were an obstinate people disobedient and churlish to their parents as it may appeare by that evill use which continued untill our Saviour Christs time which hee reproveth Mark 7.12 therefore the Lord intended specially to allure them to this duty by this promise of long life Yet this blessing is extended generally unto all that shall performe this duty to their parents which is shewed by these reasons 1. Quia tota terra à Deo benedicta est All the earth is blessed of God as it is in the Psalme The earth is the Lords and all that therein is Psal. 24. and therefore wheresoever the Lord giveth long life it is his blessing Simler 2. Quia â—sta mandata erant moralia obligabant omnes homines c. Because these Commandements are morall and so binde all men therefore the reward for the obedience to these morall precepts belongeth unto all Tostat. qu. 20. 3. God giveth these promises ut sint in 〈◊〉 futurae terra viventiam that they may be for a type of the land of the living to come Lippoman So then though the land of the terrestriall Canaan were peculiar to the Jewes yet the celestiall Canaan belongeth to all the faithfull then consequently the promise of long life here a type of everlasting life there appertaineth likewise to them all 4. Saint Paul applieth this promise generally to all Ephes. 6.2 Basting QUEST XXII Whether long life simply be a blessing and to be desired BUt it will bee objected that this promise of long life here is no such blessing seeing this life is full of misery and of many incumbrances and therefore Saint Paul desired to be dissolved and to be with Christ. 1. Hereunto some make this answer that this promise of long life in respect of them that lived under the Law was a blessing because they imagined that before the comming of Christ they went not immediatly to heaven but to Limbus Patrum which they imagined to be in the brim of hell Contra. 1. But though it were admitted that the Saints under the Law went not immediatly to heaven which is notwithstanding contrary to the Scriptures Luk. 16. for Abrahams bosome whither the faithfull went before Christ was no part or member of hell even in Augustines judgement because it was quietis habitatio foelicitatis sinus an habitation of rest and place of happinesse Epist. 99. yet their state in that place which they imagine to be free and exempt from the labours and sorrowes of this life should have beene better than their condition in this life 2. But what say they then to this promise renewed in the new Testament by S. Paul where it is evident that the Apostle speaketh of a terrene and temporall blessing which is performed in this life 3. Saint Paul in wishing to be dissolved sheweth that everlasting life is chiefly and most of all to be desired yet so as this life also which is a degree unto that may bee desired also to the good pleasure of God for otherwise the Apostle in the same place would not have beene in a straight not certaine what to desire whether to be dissolved or to remaine still in life for the good of Christs Church Simler 2. Therefore thus rather this objection is to be answered 1. That notwithstanding the many troubles and miseries of this life it is to be esteemed in it selfe as a gift and blessing from God quòd autem vita misera est nostro vitto accidit and in that our life is miserable it is by our fault Gallas fit per accidens c. so that is by an accident that this life is full of misery not of it selfe Vrsin 2. The miseries of this life cannot extinguish this chiefe benefit quod creati sunt homines foventur in spem immortalitatis that men were created and are nourished to the hope of immortality Calvin 3. God hath promised unto his children to mitigate and allay the calamities of this life and further Celebratio Dei in hac vita tantum bonum est c. The setting forth of Gods praise in this life is such â— benefit as that it may countervaile all the miseries of this life Vrsin QUEST XXIII Why wicked and disobedient children are suffered to live long IT will be againe objected that many times the wicked and disobedient live long and therefore this promise of long life is not peculiar unto the faithfull and obedient children Answ. 1. Exempla pauca non evertunt regulam c. a few examples doe not overthrow a generall rule for the most part it falleth out so that the wicked and disobedient to their parents are punished as Prov. 20.20 He that curseth his father or mother his light shall be put out in obscure darknesse and Prov. 30.17 The eye that mocketh his father c. the Ravens of the vally shall picke it out Vrsin 2. If God doe give long life unto the wicked it is either of mercy to
three conditions the first is touched by Hierome Non solum Divinitutem Patris c. posse oculos carnis aspicere sed mentis That not onely the Divinitie of the Father but neither of the Sonne or holy Ghost can the eyes of the bodie see but of the minde c. So also Athanasius as he is cited by Augustine Deum omnino esse invisibilem c. nisi in quantum Spiritu mente nosci potest That God is altogether invisible but as he may be knowne in the Spirit and minde c. These then at this time saw not with their bodily eyes the essence of God but certaine visible signes onely and demonstrations of his presence Secondly we shall have a more full sight of God in the next world than in this as Augustine saith Nemo potest in hac vita videre sicuti est No man can see him in this life as he is Eâ— promittitur sanctis in alia vita To see God in his nature is promised in the next life c. So also Gregorie Quamdiu hic mortaliter vivitur c. As long as we live in this mortall life God cannot be seene in his nature c. Thirdly yet fully the Divine nature shall not be comprehended of the Saints no not in the next life as Augustine to this purpose citeth Ambrose interpreting that place of the Apostle Who onely hath immortaliter c. whom never man saw neither can see c. Si natura ipsim est invisibilitas sicut incorruptibilitas c. If it appertaine to the nature of God to be invisible as well as to be incorruptible that nature shall not be changed in the next world of invisible to become visible because he cannot of incorruptible become corruptible c. And againe upon those words of the same Apostle To the King everlasting immortall invisible c. hee writeth thus Vnde ego non audeo ista distinguere c. Therefore I dare not divide or distinguish these things which the Apostle hath joyned together to say To him that is incorruptible for ever in this world and the next but invisible not in the next world but onely in this Contrarie then to this orthodoxall doctrine of the Fathers agreeable to the Scriptures are these ventrous and bold positions That wee shall in the next life participate with Christs Godhead and be made capable of his Divine substance That there is not any thing of Gods which his Saints shall not see In which assertion Augustine doth directly oppose himselfe to all such Dogmatists and Novelists in these words Non quia Dei plenitudinem quisquam non solum oculis corporis sed vel ipsa mente aliquando comprehendit Not because the fulnesse of God any can comprehend at any time not onely with the eyes of the bodie but with the minde it selfe c. for it is one thing to see another to comprehend the whole in seeing c. Totum comprehenditur videndo quod ita videtur ut nihil ejus lateat videntem c. The whole is comprehended in seeing which it so seene that no part thereof is hid from the seer c. Here Augustine evidently testifieth that God cannot wholly be seene unlesse nothing in the Godhead should be hid unto us which here he manifestly denieth 6. Morall observations 1. Observ. Honour in this life no signe of Gods favour Vers. 1. COme up thou and Aaron Nadab and Abihu c. These two which are bidden to come up with Moses and Aaron afterward were slaine with fire from heaven which sheweth that preferment in this life is not alwayes a signe of Gods favour but that the wicked are often exalted and lifted up that they may have the greater fall as the Lord said he 〈◊〉 appointed Pharaoh to shew his power in him Ferus 2. Observ. We must 〈◊〉 upon the Lord 〈◊〉 patience Vers. 16. THe seventh day the Lord called to Moses God would not at the first call unto Moses but maketh him to wait six daye Ne 〈◊〉 familiaritate superâ—iret Lest he should was proud by too much familiaritie Oleaster Vt discamus patienter ferre c. And that we may learne to beare it patiently if God at the first doe not answer to our desire Lippoman As S. Paul therefore be sought the Lord thrice that the temptation of his flesh whereby he was buffered might depart from him 2 Cor. â—â— 8 3. Observ. Sufficient deputies to be left in the Magistrate or Ministers 〈◊〉 absence Vers. 14. IN that Moses leaveth Aaron and Hur in his place It sheweth that the like 〈◊〉 in Ministers God would blesse to leave able deputies in their place when they have just cause to be absent and the contrarie fault he will severely punish 〈◊〉 〈◊〉 4. Observ. The 〈◊〉 of fasting and prayer CHAP. XXV 1. The Method and Argument IN this Chapter Moses beginneth to set forth such generall ceremonies as belonged to the Tabernacle then instituted for the publike service of God there are two parts thereof the preparation to vers 10. the description to vers 40. 1. In the preparation these things are expressed in the charge which God giveth to Moses 1. Who shall offer the things required namely the people vers 2. 2. What they shall offer vers 3 4 5 6. 3. To what end vers 8. 4. After what manner vers 9. 2. In the description First the Arke is appointed to be made both the bodie thereof 1. Of what matter vers 10. 2. Of what measure vers 10. 3. With what ornaments it must be overlaid with gold vers 11. 4. What adjuncts and appendants both of rings and barres vers 13 14 15. 5. And of the use thereof vers 16. As also the cover of the Arke 1. The matter vers 18. 2. Measure vers 18. 3. The fashion with Cherubims how to be made vers 19. and how to be placed vers 20. 4. The place of the cover vers 21. 5. The use vers 22. Secondly the Table is described 1. The matter 2. The measure and forme vers 23. 3. The parts thereof the crowne vers 24. The border vers 25. The rings vers 26. 4. The appendants the barres v. 28. 5. The appertenants the dishes cups goblets vers 29. 6. The use to set the Shew-bread upon vers 30. Thirdly the Candlesticke is appointed to bee made 1. The matter and after what manner to bee wrought of gold beaten with the hammer vers 31. 2. The parts six branches three on the one side and three on the other vers 32. 3. The forme and fashion with boules almonds knops and flowers to v. 37. 4. The use thereof vers 37. 5. The appertenances the snuffers and snuffe-dishes vers 37. 6. The quantitie of a talent of gold all this must be made vers 39. 2. The divers readings Vers. 4. Fine linnen G. rather than cotten or bombasine I. or silke caeter shas H. Vers. 5. Badgers skinnes I.V.A.P.C. or skinnes of
Therefore this is no warrant for the setting up of Images in Churches in the open sight and view of the people who thereby are bewitched and withdrawne from the true spirituall worship Simler Gallas 6. Confut. Against the Iewes that they are cast off for crucifying of Christ. Vers. 22. THere will I appoint with thee or meet thee Chrysostome from hence doth notably convince the Jewes that God hath forsaken them and cast them off because now they have not the Arke nor Propitiatorie seat from whence the Lord used to speake And if the Jewes should hominibus imputare rerum suarum vastationâ—m impute unto men the ruine and destruction of their state hee thus answereth First that men could not have destroyed their Citie Nisi Deus permisisset unlesse the Lord had permitted it to be done Secondly he saith But be it granted that men pulled downe your walles Num ignem ex alto dâ—vehi vetuit homo Did man fâ—â—bid fire to be brought from heaven Num vocem ex propitiatorio audiri solitam inhibuit homo c. Did man forbid that a voice should be heard out of the Propitiatorie Did man take away the declaration of Gods will by the precious stones in the Priests breast-plate and the sacred unction c. An non Deus haec omniae submovit c. Did not God take all these away Thirdly if the Jewes shall answer Quoniam civitate â—aremus caremus istis c. Because we are without a Citie we want these things also c. He addeth further yet after the Temple was destroyed and the Altar broken downe there were Prophets in the captivitie Daniel and Ezechiel say then Quâ—m ob causam nunc non habetis Prophetas What is the cause that now ye have no Prophets Is it not evident by this Quòd Deus vos repulerit that God hath cast your off And why hath he cast you off Ob illum crucifixum impium illud facium because of that impious fact in the crucifying of Christ And whence doth this appeare because before when ye lived wickedly ye obtained many things now cum videamini modestiùs vivere when yee seeme to live more soberly yet ye suffer more grievous punishment noc quicquam eorum contigit habâ—re quae prius habebatis and ye enjoy none of those things which before ye had c. To this purpose Chrysost. 7. Confut. Against the Romanists concerning their niâ—â— orders of Angels NOw further whereas these winged pictures which were made upon the Mercie seat are called Cherâ—bim which is a name indifferently given to the blessed Angels in generall it is evident that it is no speciall order as the Romanists have curiously â—orted the Angels into nine orders whereof the Cherubim Seraphim and Thrones are the three highest And Tostatus one of their owne writers confesseth that in this place Aequaliter Cherubim ad omnes â—eatoâ— spiritus referantur That the Cherubim here equally may be referred to all the blessed Spirits c. And as in this place so in other also the Cherubim and Seraphim are names and titles given to the Angels in generall as Isai. 6. Ezech. 1. and 10. See more hereof elsewhere Synops. Câ—ntur 2. err 1. 8. Confut. Against the superstitious use of candles in Churches Vers. 37. THou shalt make thee seven lamps thereof c. to give light c. The use then of this candlesticke and the lamps thereof was to no other end than to give light in the Sanctuarie which was covered Tostatus addeth further Non solùm lumen candelarum est ad necessitatem toll â—idâ—â—um tenebrarum sed etiam ad honestatem cultum c. The light of candles is not onely for necessitie to remove the darknesse but for more comelinesse and it belongeth unto worship c. Which superstitious conceit is convinced in this place These lamps were ordained onely to give light therefore at noone day when there is no use of candle light to set up tapers and candles is a superfluous and a superstitious use 6. Morall Observations 1 Observ. God must be honoured with our riches Vers. 2. REceive an offering for me of every man c. Whereas God requireth an offering of the people out of their substance it sheweth that our goods are not ours to waste at our willes but God looketh to be honoured with them and to have them employed unto his glorie B. Babingt As the Wise-man saith Prov. 6.8 Honour the Lord with thy riches and with the first fruits of thine increase 2. Observ. We must give unto God with a willing heart WHose heart giveth it freely So also chap. 35.5 Whosoever is of a willing heart let him bâ—ing this offering unto the Lord which sheweth that what is bestowed upon Gods service should be given willingly and cheerefully as it is said in that great offering of David and the people toward the building of the Temple which Salomon made The people offered willingly unto the Lord with a perfit heart 1 Chron. 29.9 and David thus professeth vers 17. I have offered willingly in the uprightnesse of mine heart all these things So the Apostle saith The Lord loveth a cheerefull giver 2 Cor. 9.7 B. Babing 3. Observ. Of the diversitie of gifts which every man must employ accordingly as he hath received Vers. 3. TAke of them gold silver brasse c. This sheweth that in the Church there are diversities of gifts God hath endued some with gold and silver some with brasse all have not the like gifts as the Apostle saith There are diversities of gifts but the same spirit 1 Cor. 12.5 No man therefore can excuse himselfe that he hath nothing to offer if he have neither gold silver nor brasse yet heâ— may bring goats haire B. Babing He that hath neither gold silver nor brasse Osserat vel pilas capraruâ— munere suo defunctus est Let him but offer goats haire and he hath done his dutie Ferus 4. Observ. What desire we should have to the Lords house Vers. 8. THat I may dwell among them Seeing the house of God is the place of Gods habitation and there is his presence it sheweth with what delight and desire wee should come unto Gods house and with what reverence wee should behave our selves there as Iacob said How reverend iâ— this place this is no other but the house of God and the gate of heaven Gen. 28.17 So Chrysostome excellently saith Non est ecclesia tonstrina aut unguentaria tabâ—rna c. sed locus Angelorum regia coeli coelum ipsum c. The Church is no Barbers shop or Apothecaries house but a place of Angels the palace of heaven yea heaven it selfe 5. Observ. Gods law must be laid up in the heart Vers. 16. THou shalt put in the Arke the Testimonie As the tables of the Law were laid up in the Arke so the Law and Word of God must be kept in a faithfull heart as the Prophet David saith
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
signification of the golden plate THis golden plate upon Aarons head is diversly applied 1. Hierome maketh this application The writing of the name aloft sheweth universa quae subter sunt Dei nutu gubernari that all things below are governed at Gods becke 2. Lippoman thus It signifieth ut in fronte anima portent nomem ipsius Dei that men should beare in their forehead that is in their soules the name of God as Apocal. 14. it is said they had the name of the Lambe and the name of his Father written in their foreheads 3. Beda also to the same purpose Significat hac lamina ipsam professionis nostra siduâ—iam This plate in the forehead signifieth the confidence of our profession 4. Origen Hereby is signified as the name of Iehovah was set highest above the rest of the garments sic super omnia eminentier scientia Dei that the knowledge of God exceedeth all 5. But it is more properly referred and applied to Christ This golden plate corona est gloria honoris in capite c. is the crowne of glory and honour in the head of our Redeemer whom God hath exalted and given unto him a name above all names as the Apostle saith Philip. 2. Rupertus And hereof prophesied David Psal. 132.18 Vpon him shall his crowne flourish 〈◊〉 if he should say Super ipsum erit lamina diadematis Upon him shall be the plate of the Diadem He it is indeed that hath sanctified himselfe to beare the iniquities of the people Lippoman QUEST XXXVIII Of the embroidered coat the fashion and making thereof Vers. 39. THou shalt embroider the fine linen coat c. 1. Iosephus whom Ribera followeth taketh this to be the linen coat which was common as well to other inferiour Priests as to the high Priest which he saith was called chitomene But herein he is deceived for this coat is embroidered whereas the other for Aarons sonnes are simply called coats without any other addition which were of linen only Levit. 16.4 2. Pagnine readeth stringes thou shalt tye close the linen coat and so the Latine Interpreter Serin ges tunicam bysso Thou shalt tye the coat with silke which some understand of the girdle which should gird it about but the girdle is described afterward which was not made of linen but of needle worke 3. Tostatus understandeth it of the robe of the Ephod which was made of blew that hee should tye and binde it about with silke as the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the knots or purles of the coats shall be of silke But the robe before described is called meghil this is named octoneth which are rehearsed as two distinct garments vers 4. 4. The word shabats rather here signifieth thou shalt embroider or make with eyes which Montanus thinketh were made in the garment as in the Low Countries they have linen clothes with birds eyes which we call Diaper Iunius calleth it tossellatam tunicam a coat made as it were with checker worke 5. Hierome thinketh it was a strait coat without any wrinkle and close to the skin So Lippoman Adhaerebat cuti It was next to the skin and that it had sleeves and came downe to the feet all which seemeth to be true saving that an embroidered coat was not like to be next to the flesh neither was it so strait or close as a shirt because it was girded about Levit. 8.8 which needed not if it had beene so close and strait 6. Hac tunica descendebat ad tales This coat came downe to the ankles Oleaster Hoc erat primum ornamentum c. This was the first ornament and it was under the robe of blew silke Cajetane and it was seene hanging downe beneath the blew robe or mantle even to the ground as both Montanus and Lyranus doe set it forth in their description QUEST XXXIX Of the high Priests miter Vers. 39. THou shalt make a miter of fine linen 1. Iosephus whom Ribera followeth thinketh that the high Priest had a linen cap underneath and then a miter upon that of an hyacinth or blew colour Hierom thinketh contrariwise that the blew silke miter was underneath and covered with linen But the text is otherwise that this miter was made of fine linen as Cajetan well noteth thereupon Vbi clare vides non sericam vel auream sed lineam scribi mitram pontificis where you see that the high Priests miter is written to be of linen not of silke or gold c. So also Ribera thinketh that the high Priests miter and the other Priests bonets were made of the same The golden plate put upon it made a difference betweene the high Priests miter and of the rest there was also some difference in the fashion as appeareth by the divers names whereby they are called 2. Hierom following Iosephus thinketh that this miter covered not all the head sed tertiam partem à fronte inapertam relinquit but it left the third part from the brow or forehead uncovered and was tied behind with a lace or string But the word mitznepheth which is derived of tzanaph which signifieth to compasse or goe out sheweth rather that it covered the head and compassed it round much like to the Turkish Torbant as Montanus thinketh 3. For the fashion of it Iosephus saith Gestabat pileum non fastigiatum The Priest did weare a cap which did not rise to a top so also Hierom Non habet acumen in summo it is not sharpe above as Lyranus describeth it to be and Genevens But it was rather in fashion like unto the caps of estate which Princes weare it may bee called a Diadem as Isai. 62.3 the like word tzeniph of the same root is used Hierom calleth it Galerum an hat and rotundum pileolum a round cap. The other Priests boneâ—s did rise up like a miter as the word migbaoth signifieth of geba which is an hillock so Oleaster saith that the Priests cap or miter was involucrum capitis wrapped about the head but the other were mitra elevatae miters rising up The high Priests cap came neerer unto the fashion of a Princes Crowne and Diadem than a Bishops miter though Iosephus thinketh that none of the Priests bonets did rise or were lifted up as is touched before QUEST XL. Of the girdle of needle worke and embroidered Vers. 39. THou shalt make a girdle of needle worke c. 1. Some thinke that this which is here called a girdle was medictas vestis halfe a garment reaching downe from the middle to the foot like unto an apron But this is not like for it was necessary that the Priest should have a girdle to tye his garments together which were loose about him which otherwise would have hindered him in his ministery Iosephus opinion then is more probable whom Hierom followeth that this girdle was about foure fingers broad hanging downe somewhat before Tostat. quaest 6. 2. This girdle was made of needle worke and that
for all offer up himselfe in sacrifice for us and still continueth our Mediatour Borrh. 4. Now the inferiour Priests garments are fitly applied to set forth the qualities and conditions of the faithfull which are the members of Christ as the other did shadow forth Christ our head 1. Beda by the linen garment interpreteth decorem castitatis the comelinesse of chastitie by the girdle vigilantem mentis custodiam the diligent watchfulnesse of the minde to keepe the same by the bonnets visus anditus gustus custodiam the diligent keeping of the sight hearing taste and of all the senses 2. Thomas maketh a more generall use Castitas significatur per femoralia c. Chastitie is signified by the breeches Puritas vita per lineam tunicam Puritie of life by the linen garment Moderatio discretionis per cingulum Moderate discretion by the girdle Rectitudo intentionis pertiaram And a right intention by the bonnet 3. But this application is more fit The linen garment signifieth our innocencie and righteousnesse which we receive in the lavacre of regeneration being cloathed with Christs righteousnesse as the Apostle saith All yee that are baptized unto Christ have put on Christ the girdle signifieth constancie in the truth as S. Paul saith Stand therefore your loines girded about with veritie Tiara protectionis divinae signa erant The bonnets were signes of the divine protection the linen breeches shew what care should be had of comelinesse and what reverence is to be used in the service of God Pelarg. Marbach Who addeth this further that as we put more comelinesse upon our uncomely parts as the Apostle saith 1 Cor. 2.23 So our Saviour hath respect unto the vile and abject members of the Church such as are despised and counted base in the world 4. And like as we use three kinde of garments some for necessitie to cover our naked parts some for ornament and comelinesse and some for defence as militarie garments as here the Priests had their linen breeches of the first sort their linen coat of the second and their girdle of the third So unto a Christian are necessarie three kinde of spirituall garments the first is the garment of faith whereby our sins are covered secondly the ornaments of the soule are requisite whereby Christians must be adorned in the sanctitie and integritie of life thirdly they must put on their spirituall armour and take the sword of the Spirit the word of God whereby they may fight against Satan Simler Borrhaius 4. Places of Doctrine 1 Doct. None must intrude themselves into the callings of the Church Vers. 1. CAuse thou thy brother Aaron to come In that Aaron intruded not himselfe into the Priests office but was thereunto called Procopius giveth this note Qui temerario ansu ad se trahere sacerdotium c. He that will rashly draw unto himselfe the Priesthood shall suffer punishment So also Oleaster So the Apostle observeth upon this very example of Aaron No man taketh this honour to himselfe but he that is called of God as Aaron Heb. 5.4 2. Doct. The agreement which ought to be betweene the Civill and Ecclesiasticall state OLeaster noteth here further in that Moses who was the chiefe Magistrate called Aaron to the Priesthood the concord and amitie that ought to be betweene the Civill and Ecclesiasticall state is commended that as Ioash prospered while hee followed the direction of Iehoiadah so both the Ecclesiasticall state should imitate Iehoiadah to give holy counsell and direction unto the Magistrate and the Magistrate to be like Ioash in following the same 3. Doct. Profitable arts are the gift of God Vers. 3. SPeake unto all cunning men whom I have filled with the Spirit of wisdome c. Gallasius hereupon thus writeth Omnem artem industriam c. Dei donum agnosco Every art and industrie which bringeth utilitie unto man I acknowledge to be the gift of God as the Prophet Isaiah saith that God instructeth the husbandman to have discretion Isa. 28.26 Men therefore to whom God hath given the knowledge of profitable and commendable arts should have a care to employ them to Gods glorie and not to abuse them to wantonnesse 4. Doct. Whatsoever is instituted in Gods service must proceed from his wisdome Vers. 3. SPeake unto all cunning men in the Hebrew wise in heart Whatsoever is instituted in the service of God à sapientia Dei proficisci debet must proceed from the wisdome of God no humane device must have place or bee admitted there Simler Sauls policie in transgressing Gods Commandement in saving the best things of the Amalekites though hee thought hee did therein well and wisely yet was displeasing unto God 5. Doct. The sound of the Word in the Gospell exceedeth the sound of Aarons bels under the law Vers. 35. HIs sound shall be heard c. Herein as Lippoman well observeth appeareth the excellencie of the Gospell beyond the Law they heard then but the sound of Aarons bels Nunc audimus clarum sonitum Evangelii Now we heare the cleere sound of the Gospell c And as the understanding of a man exceedeth the capacitie of a childe and the cleere day the dawning so the cleere light of the Gospell excelleth the shadowes of the Law God providing better things for us as the Apostle saith that they without us should not be perfect Heb. 11.40 6. Doct. There ought to be order among the Ministers of the Church Vers. 40. THou shalt make for Aarons sons coats In that Aaron the high Priests coats were made more costly and glorious than his sons the inferiour Priests therein commendatur ordo inter Ecclesiae ministros is commended order among the Ministers of the Church that although Christ doe forbid bid his Disciples Luk. 22. to exercise dominion one over another as the Princes of the world doe Neutiquam tamen ordinem abrogat Yet he doth not abrogate order seeing he hath not onely distinguished them himselfe in gifts but in offices as the Apostle saith Ephes. 4. He hath given some to be Apostles some Prophets some Evangelists some Pastors and Doctors c. Marbach 5. Places of Controversie 1. Controv. Against the superstitious apparell of the Romish Priests Vers. 4. THou shalt make a breast-plate an Ephod and a robe and a broidered coat These Priestly garments being ceremoniall and typicall are now abolished Christ the true high Priest being come with his ornaments Therefore the Romanists doe plainly Iudaize in bringing againe into the Priestly order such varietie of garments as the Pall the Miter the Crozier staffe the Albe the Chimere the gray amice the Stoale with such like Their Priests come forth as though Aaron addressed himselfe with his attire to sacrifice at the Altar S. Paul hath given us a rule concerning these things which are but a shadow of things to come but the bodie is in Christ Coloss. 2.17 But it will bee here further asked if it bee not lawfull now for the
madly bent c. or when he saw that they would kill him Nisi Altare construeret unlesse he would build an Altar then he proceeded Tostat. qu. 12. QUEST XX. How Aaron proclaimed an holy day unto the Lord. Vers. 5. TO morrow is the holy day of the Lord. 1. Some thinke that Aaron of purpose did put off this solemnitie to the next day Quia sperabat Mosem rediturum c. because hee hoped Moses would returne before the next day Vatablus Tostat. But Cajetans opinion is here more probable that noteth great forwardnesse in Aaron to keepe this solemnitie the people no doubt urging and in a manner forcing him Non poterat festum citius indici The feast could not be sooner appointed than against the next day So by this it rather may be gathered that Aaron to satisfie the peoples desire when he saw they would not be gainsaid proclaimed this solemnitie upon a very short warning 2. But Cajetans opinion in the rest is very harsh that Aaron was herein more besotted than the people for whereas the people gave but the common name Elohim to the idoll Ipse ineffabile incommunicabile nomen attribuit He attributeth unto it that incommunicable name not to be uttered c. hee meaneth Iehovah and that Nullo instigante none pricking him forward Et voce publica and with publike proclamation Contra. Aaron was not so prophane and irreligious as to ascribe the name Iehovah unto an idoll but he would seeme to doe all this for the honour of God Ill◠culium hunc institutum indicat He sheweth that this solemne worship was instituted for God Simler Gallas Osiand Calvin Like as Micah having made him images and gotten a Levite into his house thought that God was thereby well pleased and would surely blesse him Iud. 17. And with the like superstitious devotion they sacrificed unto God afterward in high places thinking that service to be acceptable unto God as here Aaron would seeme to celebrate this solemnitie unto the Lord Ferus QUEST XXI Of the sacrifices who and what was offered upon the Altar that Aaron made Vers. 6. SO they rose up the next morning and offered burnt offerings c. 1. Here their diligence is observed that earely in the morning rose up to keepe this idolatrous and impious solemnitie Simler Cajetan 2. And whereas the Priests of the Levites were not yet consecrated to the Priesthood it is like that according to the ancient custome the first borne offered sacrifices as it is observed c. 24. how Moses sent certaine young men of the children of Israel to sacrifice 3. And though as yet the lawes and ordinances were not delivered them concerning sacrifices yet herein they followed the ancient practice continued among Gods people in offering sacrifices and that of cleane beasts for that distinction of cleane and uncleane beasts was of old time observed even before the floud as is evident Genes 7. 4. They offer but two kinde of sacrifices burnt offerings which were wholly consumed upon the Altar and peace offerings part whereof they did eat which brought the sacrifices and therewith the people did feast now sin offerings they brought none because they had not seene Moses hitherto to have offered any sacrifice for sin but onely of the two former kinds And the people did flatter themselves that herein they did well and were farre off from acknowledging their sinne and therefore thought not of any sin offering Tostat. qu. 16. QUEST XXII What is meant in that it is said They rose to play Vers. 6. THe people sate downe to eat and drinke and rose up to play 1. Whereas this word tzachak to play signifieth foure things either play and sport as children use to play as Ismael did with Isaak Gen. 21. or to dally as man and wife as Izhak sported with Rebekah Gen. 26. or to fight as Abner spake to Ioab that the young men might play together in which sword play the one killed another 2 Sam. 2. or to commit idolatrie Here R. Salomon whom Tostatus followeth doth thinke it to bee taken in the last sense as the Apostle seemeth also to affirme 1 Cor. 10.7 Neither be yee idolaters as were some of them as it is written they sate downe to eat and drinke and rose up to play But this their wanton and lascivious playing was a fruit rather and effect of their idolatrie they first had committed idolatrie in offering sacrifices before the golden calfe then Ex idololatria ad gulam prorumpunt ex gula in lasciviam From idolatrie they fall to gluttony from gluttony to wantonnesse And the Apostle doth not conclude their idolatrie out of that word but Ludos illos inter idololatrica sacra recenset Rehearseth their play among the ceremonies and rites of idolatrie Osiander They were idolaters because they did all these things in honour of that idoll 2. By their playing therefore properly is understood their dancing singing and leaping before the golden calfe as appeareth by the noise which was described by Moses and Iosua before they came at the campe Iun. Tostat. Simler Thus the people turned all upside downe their earings and jewels which God had given them from the Egyptians they bestow upon an idoll with the same feet wherewith they walked thorow the red sea they dance before the golden calfe and with the same mouth wherewith they sung praises unto God after the destruction of the Egyptians in the red sea they now sing unto the idoll 3. But although by play is chiefely meant here the mirth and melodie which they made yet they by all likelyhood fell into a further degree of wantonnesse and lascivious behaviour as when Israel joyned themselves to Baal peor they did not onely commit spirituall fornication in bowing unto their gods but defiled their bodies also with the daughters of Midian Such were the sacrifices of the Gentiles set forth with obscene spectacles in their sacrifices called floralia the harlots were brought forth naked upon the stage Simler So Procopius Immunditia conspicitur in idololatrarum solemnitatibus Uncleannesse and filthinesse is seene in the solemnities of idolaters 4. Where it is said they did eat and drinke Calvin saith Inscitè multi ad crapulam torquent Many unskilfully doe wrest it to shew their riot and excesse and thinketh thereby onely to bee signified simplie that they feasted But I rather here approve Simlerus judgement Credo hoc convivium immodestum fuisse intemperans c. I beleeve rather that this feast was immodest and intemperate And so Ambrose expoundeth it Nemo se luxui committit nisi qui recedit à praeceptis Dei No man giveth himselfe over to riot but he which departeth from the precepts of God and then he alleageth this place QUEST XXIII Whether this sin of Aaron and the Israelites can any way be excused BUt now all this fact of Aaron and the Israelites in making a golden calfe sacrificing and dancing before it some goe about to excuse 1.
There are which doe thus qualifie the first petition of the people Make us gods that because the word Elohim gods is applied to Magistrates and great men as well as unto gods they say their meaning was to desire onely some guide and governour to bee given them in Moses place But this cannot be so for these reasons 1. Aaron could not make them a man to be a governour or guide but by generation which could not have beene done but in continuance of time 2. And if that had been their request to what purpose should Aaron have demanded their earings 3. And the golden calfe being made and set up why did they worship and dance before it if it were not their meaning to have such an one made Tostat. qu. 10. 2. Quidam ajunt hostiam non esse mactatam in honorem vituli c. Some thinke that the sacrifice was not slaine for the honour of the golden Calfe but to be an expiation of their sinne Ex Procâ—p But the contrary appeareth vers 8. the Lord himselfe saith they offered unto it and if they had sorrowed for their sinne they would not have leaped and danced as they did 3. Some Hebrewes say further that Aaron and the Israelites intended not to worship the Calfe but did keep that solemnity unto Iehovah as Aaron caused to be proclaimed God was offended with them because they offered sacrifices being not commanded to doe it c. Contra. 1. Though they had not worshipped the golden Calfe yet it was a great impiety in them to cause it to be made with any such intent to be a scandall and offence 2. They sinned concerning the Calfe in singing praises unto it and in sacrificing unto it saying These are thy gods c. And the Lord himselfe saith They offered unto it vers 8. 3. And Moses himselfe calleth the calfe their sinne and stamped it to powder Deut. 9.21 and made them drinke thereof all which sheweth that they sinned concerning the Calfe Tostatus qu. 14. QUEST XXIV Of the lawfulnesse of play and recreation and how it must be moderated Vers. 6. THey rose up to play By occasion of this word here it shall not be amisse to insert somewhat concerning play recreation and delight how farre it may be lawfull 1. Like as the body being wearied with labour had need of some rest so the minde being with much study and contemplation dulled requireth some refreshing quies animâ— est delectatio the rest of the minde is recreation and delight as it is reported of Iohn the Evangelist as Thom. Aquin. writeth that certaine were offended seeing him playing with some of his disciples then he bad one of them draw a bow and shoot an arrow and after that another asking him if he could doe so continually they answered No for then the bow would breake So saith he would the minde of man be broken Si nunquam ab intentione sua relaxaretur If it should never have intermission from serious studie 2. But here three things specially must bee observed concerning the moderation of delights and recreation 1. This delight must not be in operationibus vel verbis turpibus in unseemlie and uncleane words or actions for that were obscene scurrilitie 2. We must have a care that the minde be not wholly given over to sport and delight as Ambrose saith Caveamus ne dum animum relaxare volumus solvamus omnem harmoniam tanquam concentum honorum operum Let us take heed lest while we would recreate the minde wee doe not dissolve the harmonie and concent of profitable works 3. It must be carefully seene unto that our recreation congruat tempori personae loco doe agree unto the time person and place 3. Whereas then Chrysostom saith Non dat Deus ludere sed diabolus God is not the giver and author of play but the devill and thereupon he alleageth this text They sate downe to eat and drinke and rose up to play He must be understood to speake of those qui inordinatè ludis utuntur which use playes inordinately which abuse and excesse consisteth in two things 1. Ex ipsa specie actionum c. In the very kinde of actions wherein the delight consisteth if they be illiberall obscene and uncomely 2. Secundùm defectum debitarum circumstantiarum If there be a defect in the due circumstances of time person or place Sic Thomas QUEST XXV Why the Lord biddeth Moses get him downe Vers. 7. THen the Lord said to Moses Go get thee downe 1. Cajetan thinketh that Moses having received the tables of the law and the Lord having left talking with him that Moses was now going downe But it is not like that Moses would have departed before the Lord spake unto him to bid him goe The Lord had ended all his former communication Sed nondum dicitur discessisse à colloquio Dei but hee was not yet departed from the presence and speech of God Simler 2. Rab. Salomon thinketh that this is to be understood of the great dishonour which Moses sustained by the disobedience of the people as if the Lord should have said Descende de honore Descend from thine honour But it is evident in that Moses presently upon these words came downe from the mount that the Lord spake of his locall descending 3. Tostatus giveth this reason why he is bid to descend because it was not necessarie that Moses now should stay any longer to receive lawes and precepts for the people for they should be given in vaine to such a disobedient people But the Lord even at this instant had given Moses the tables of the law therefore that was not the reason 4. But he is willed to goe downe quickly Vt effraenem populi licentiam cohiberet That he might stay the unbridled licentiousnesse of the people and to chastise them for their disobedience Gallas He sendeth him downe Ad puniendum corum peccatum c. to punish their sinne Lyran. Ferus QUEST XXVI Why the Lord saith to Moses Thy people Vers. 7. FOr thy people which thou hast brought c. 1. Some doe expound it thus Tuus cognitione carnis vel affectu sollicitudinis Thy people in respect of the kindred of the flesh or loving care Interlinear But more is thereby signified 2. Some thinke by this which is added thy people Mosem quodammodo vocari in partem criminis c. That Moses here after a sort is brought into the crime to trie his patience Calvin He saith thy people ad cumulum criminis ut etiam ipsum Mosem peccasse significetur To accumulate the crime thereby to signifie that Moses in a manner had sinned in them Cajetan But Moses could no way be touched with their sinne being not at all accessarie unto it 3. The most doe make this collection that God who while they were obedient vouchsafed to call them his people now doth renounce them calling them not my people but thy people Quia me peccando deseruit Because they have
ministery and service herein to God as Iunius readeth because they were employed in the Lords businesse and were carried away with a zeale of his glory 3. Beside by this their fact consecrati sunt ministeriâ— they were consecrate to the ministery and service of God as Deut. 10.8 it is said The Lord the same time separated Levi where reference is made unto this fact of the Levites and this is the blessing which here is bestowed upon them 4. Some understand it thus Vnusquisque in filio in fraâ—re suo erit per hanc actionem consecratus Every one by this action shall be consecrate in his sonne and in his brother Cajetane So also Gallas that is they and their posterity should hereby be consecrated unto God But seeing the word is in the imperative consecrate ye the meaning is rather that they should consecrate every one his hand intersiciendo filium c. in killing his sonne or brother Vatab. Calvin And so is it expounded Deut. 33.9 where it is said that the Levites knew not their owne sonnes or children but mention is not made of slaying their sonnes before QUEST LXXIV Of the time when Moses came downe from the mount and when he returned againe Vers. 30. ANd when the morning came 1. This was the next day after the idolaters were slaine which was the very day of Moses comming downe from the Mount which was the fortieth day of his being in the Mount with God for that day was the publike solemnity celebrated by the Israelites to the honour of their new golden god as it appeareth by their melody and dancing as Moses came downe from the Mount the same day when Moses returned to the campe which might bee about the sixt houre of the day he cast the golden calfe into the fire and armed the Levites against their brethren the next morning he had this communication with the people Tostat. quast 37. 2. Now whereas Moses saith upon this next day that hee would goe up to the Lord to intreat for them some thinke it must be understood of his going up againe into the Mount as it is written Deut. 9. Cajetane Borrh. So that this his going up was when he stayed other forty dayes and nights as he had done before to make supplication for the people Simler And then this followed not immediately after hee had thus said but certaine dayes after other things comming betweene Tostat. qu. 38. 3. But it seemeth that this was another going up unto God than when hee stayed there forty dayes the second time for this going up was the next day after Iun. But many things came betweene before his second solemne going up which are rehearsed in the next chapter QUEST LXXV Why Moses urgeth the greatnesse of their sinne Vers. 30. YE have committed a grievous sinne c. 1. There were two dangers to be feared in the people on the one side security and extenuating of their sinne and on the other desperation therefore to prevent the one he telleth them of the greatnesse and grievousnesse of their sinne and to helpe the other he promiseth that he will goe up and pray for them Simler 2. And here lest they might thinke that they only had sinned which were punished he telleth them that even they which remained were guilty also of a great sinne Tostatus As our blessed Saviour telleth the Jewes that they were not the greatest sinners whom Pilate had put to the sword but that others should repent lest they likewise perished Luk. 13. Ferus 3. And Moses still urgeth the greatnesse of their sinne ut ipsi quoque supplices confugiant â—d Dei misericordiam that they also themselves should by their supplications flee unto the mercie of God Calvin 4. And this Moses doth to take from them a false opinion lest they should thinke to be excused in this sinne by their good intention that they made the golden Calfe to the honour of God Ferus 5. And that which Moses doth here in telling the people of their sinne the Law of Moses practiseth still In bringing men to a knowledge of their sinnes Ferus QUEST LXXVI Why Moses speaketh as it were doubtfullâ— If I may pacifie him c. Vers. 30. IF I may pacifie him for your sinne 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ulai is not taken here as a signe of doubting for Moses being a faithfull man and full of confidence did not doubt in his prayers for he that doubteth either maketh question of Gods power that he is not able to grant that which hee asketh or he is not perswaded of his mercie and goodnesse he that doubteth hee shall not receive that which he asketh bonitati Dei injuriam facit doth offer wrong unto the goodnesse of God which he distrusteth And such an one as asketh not in faith shall receive nothing of the Lord as S. Iames saith Iam. 1. If Moses then had prayed doubtfully he had not obtained that which he prayed for Tostat. qu. 40. 2. But Moses speaketh thus either in respect of the temporall punishment which hee was not sure whether it should wholly be remitted for in temporall things wee have no assurance De fide salute certi esse debemus in precibus Wee must be sure in our prayers of faith and such things as concerne our salvation Simler Or rather he useth this doubtfull speech Ne secure de petenda venia cogitent That they should not be secure in asking of pardon Calvin Difficultatem veniae significaâ— He signifieth hereby how hard it was to obtaine pardon for them Gallas that hee might more effectually move them to repentance Ferus As in the like sense this phrase is used in other places of Scripture as Ioel 2.14 If perhaps he will returne and repent him of the evill Iosh. 14.12 It may be the Lord will be with mee 1 Samuel 14.6 It may be the Lord will give deliverance by us So 2 Tim. 2.25 If so be the Lord give them repentance to know the truth Pelarg. QUEST LXXVII Why Moses againe intreateth the Lord seeing he was pacified before vers 14. BUt what needed Moses to have intreated the Lord seeing it is said that he had repented him before of the evill which he had threatned vers 14. 1. Ferus thinketh it was an infirmitie in Moses that having heard before that the Lord was pacified iterum quasi nihil tale audierâ—â— sâ—lliciâ—â—â—â—rat yet prayeth againe as though he had heard no such thing So also Calvin Quod dubitanter inchoent precâ—s That the faithfull begin their prayers doubtfully till faith prevaile But this prayer of Moses proceeded of faith for otherwise the Lord would not have heard him as he did Deut. 9.20 it shewed not then his infirmity 2. Some thinke that Moses obtained nothing at his first prayer but was kept in suspence But this is before confuted quest 40. 3. Some are of opinion that Moses prayer before and this were but one Simler But the contrary appeareth Deut.
the Lord would not make it his habitation for to what purpose then should they make it 3. Calvine because a difference is here made betweene the sending of an Angell before them and Gods being among them thinketh that this is understood of a created Angell and not of that Angell of Gods presence before promised chap. 23. which was Iesus Christ himselfe But the same Angell is understood both here and there because the same office was to be performed in both places to bring the people into the land of Canaan And so the Interlinearie Gloss. understandeth Angelum quem se missurum spondet Dominus Deus Dominum Iesum Christum possumus intelligere The Angell which the Lord God promiseth to send we may understand to be our Lord Iesus Christ. 4. Rupertus giveth this sense I will send mine Angell before thee that thou maiest enter into the land of Canaan sed non ut intras in terram viventium but not to enter into the land of the living But here the text doth not insinuate the spirituall Canaan but the terrestriall only as it is described to be a land that floweth with milke and honie 5. The author of the Scholasticall historie here saith that whereas God was the keeper of Israel himselfe before they committed idolatrie he afterward appointed Michael the Arch-angell to be their keeper and guide who is called their Prince But the same Angell which the Lord promiseth now to send before them did go before them before Exod. 14.19 and 23.20 Behold I will send an Angell before thee which indeed was Michael the Arch-angell or principall or chiefe Angell who was no created Angell but even Christ himselfe for who else is the Prince of the Lords people 6. Wherefore whereas God saith he will send his Angell and not go himselfe the meaning is not seeing God is everie where that he would not be with them per potentiam by his power but not as before per miraculorum operationem by the operation of miracles Lyran. Tostat. Negat se amplius familiariter illis praesentem fore Hee denieth that hee will in that familiar manner be present as he was before Simler Gallas Aut inter eos visibiliter residere Or to be visiblie resident among them Iun. But afterward when upon Moses request God changed his purpose that he would go with them himselfe then hee was present in working miracles for them as before as in sending them flesh Numb 11. and causing water to come out of the rock Numb 20. Tostat. qu. 4. QUEST IIII. Why the Lord saith he will not goe with them himselfe lest he should consume them Vers. 3. LEst I consume thee in the way 1. Rupertus so understandeth this as though the Lord would have the people no more to take him for their God Non tibi expedit ut me Deum tuum nomines culturam meam profitearis It is not good for thee that thou doe henceforth name mee for thy God or professe my worship for it were better not to know God at all than knowing to provoke him c. But if the Lords meaning were utterly to renounce them as being not his people he would not have promised to send an Angell before them 2. Neither is it to be thought that the Angell should be Deo misericor dior more mercifull than God and readie to spare them for even the Lord had told them before concerning the Angell that he would not spare their misdeeds 3. But if God should be present as is said before in working miracles for them and multiplying his benefits tanto esset populi rebellio gravior the rebellion of the people and their unthankfulnesse should be so much the greater Lyran. And this is the reason why the Lord punished his owne people more for their idolatrie than he did the Gentiles because the Lord had done more for them than any other people Tostat. qu. 5. So Hugo de S. Victor Lest I should destroy thee Iratus aliquando tua stultitia si tecum essem assidue Being at the length angrie for thy foolishnesse if I should be continually with thee So also Iunius Ne si gravius in praesentiam ipsius peccaverint Israelitae c. Lest the more the Israelites did sinne against the Lord being present the more grivous punishment should be decreed against them QUEST V. What ornaments they were which the people laid aside Vers. 4. ANd no man put on his best rayment or his ornament 1. Hugo de S. Victor by their ornament heere understandeth the Tabernacle of Moses where the Lord talked with him which was an ornament and grace to the people which now was removed away from them and pitched without the campe So also Gloss. interlinear But the removing of Moses Tabernacle is afterward mentioned vers 7. it was then a divers thing from this and this ornament here spoken of was peculiar and severall to everie one which they laid aside so was not this Tabernacle 2. R. Salom. understandeth this ornament of certaine golden coronets which were miraculously put upon every ones head by the Angels at that time when the law was delivered whereby they were espoused unto God which now they put off as having broken their faith toward God to whom they were espoused But neither is it likely that everie one had such a golden coronet for whence should they have such abundance of gold Tostat. qu. 7. And if this ornament were miraculously given them it was no more in their power to put them off than it was at the first to assume them and if it had been any such ornament of their espousals they were then stripped of them when they had first transgressed when Moses saw that the people were naked chap. 33.25 Simler 3. R. Salom. beside this hath another exposition by their ornaments understanding their favour and dignitie with God which now they had lost But it was not in their power either to lay aside or to take up this kind of spirituall ornament The Lord could deprive them thereof whether they would or no. 4. The Chalde paraphrast by these ornaments understandeth arma bellica their weapons of warre their swords and their bowes and such like But it seemeth that both men and women laid aside these ornaments whereas the men only did weare armour 5. Some thinke that these were the ornaments which they did weare for the honor of the golden calfe Oleaster But it is not like that if they had worne any such that they did put them on still seeing the Levites had put to the sword divers of them for their idolatrie they would not have been so shamelesse as in despight of Moses to have carried in open view those markes of idolatrie 6. Therefore these were none other ornaments than their costly and precious apparell which they used to weare in the time of publike joy as the Septuagint translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glorious garments such as they received of the Egyptians with
eo pars quaedam honoris populi consistebat Because therein a part of the peoples honour consisted qu. 8. 2. Oleaster giveth this reason Quia immunda erant castra Because the campe was defiled by their idolatrie Moses removeth the Tabernacle 3. But the verie cause hereof was this that as God had said before that hee would not go up with them so Moses is commanded to remove the Tabernacle Vt hoc signo admonerentur Deum ab ipsis abalienatum That they might hereby be admonished that God was alienated from them Simler 4. Moses also doth this ut promoveret ipsorum poenitentiam to set forward their repentance ut agnoscerent se indignos cohabitatione Dei that they should acknowledge themselves unworthie of Gods presence and cohabitation as the Publican in the Gospell stood a farre off and knocked upon his breast Ferus 5. But herein appeareth notwithstanding the mercie and clemencie of God that departeth not altogether nor yet removeth the signes of his presence farre off quin interpellare possint but that they might have accesse thither to offer up their requests Marbach 6. Rupertus maketh this mysticall application of it the pitching of the Tent without the campe signifieth Quod coelestia sacra quorum Minister Pontifex Christus c. That the heavenly things whereof Christ is the high Priest and Minister are extended farre beyond the carnall rites and ceremonies of the Jewes QUEST XIV How far from the campe this Tent was removed Vers. 7. FArre off from the host 1. R. Salom. thinketh that this Tent which Moses pitched without the host was removed some twelve cubits from the campe But this had been all one in a manner as if the Tent should have been in the campe still neither in so small a distance had it been a signe of Gods departure from them which herein was specially intended Tostat. qu. 9. 2. Iunius thinketh it was removed ad millesimum cubitum about a thousand cubits by the analogie of the place Numb 35.5 where the Levites suburbes are described to be 2000. cubits from one side to another of each side a thousand from the citie which was in the middest But there can be no proportion taken from the fixed situation and compasse of their cities and suburbes for the measure and distance of their ambulatorie and walking campe 3. Rather the space of distance betweene the Tent and the campe may be apportionated by the like Ioshua 4.3 where the space betweene the Arke that went before them and the campe is prescribed to be two thousand cubits which maketh a mile but hereof there can be no certaintie it being not expressed in Scripture QUEST XV. Why it is called the Tent of the Congregation Vers. 7. ANd he called it ohelmogned The Tent of the congregation 1. Tostatus thinketh that it is so called because here were kept the tables of the law wherein was conteined the covenant of God before they were put into the Arke So also Sa. But the first tables were broken and Moses yet had not received the second 2. Rupertus thinketh it is called the Tabernacle of the Covenant Quia non ante solvuntur inimicitia quam tendatur Tabernaculum because the emnitie betweene God and the people was not dissolved before the Tabernacle was pitched But the erecting of this Tabernacle rather was a signe that God was angrie with the people and vouchsafed not to be among them 3. Ferus much what to the same sense saith it was so called Quia datum fuit ad confirmationem foederis This Tabernacle was given to confirme the Covenant but it was set up rather as a signe of separation betweene God and them 4. Lyranus it is so called Quia â—ibi fiebant faedera id est compositiones concordiae Because covenants were there made that is the compounding and according of strife But all those are deceived in the vulgar Latine text which doth not here well translate the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moghed 5. This word than rather signifieth a congregation or meeting together than a Covenant Oleaster sheweth that this word may have foure derivations 1. It may come of gnavad which signifieth to testifie and so it may be taken for the Tabernacle of the Testimonie which sense the Septuagint followeth 2. Of gnadhah to adorne and so it may be called the Tabernacle of ornament 3. Of gnà dhadh to erect so it is named the Tabernacle of erection because it was erected and set up or taken downe 4. It is derived of iagnadh which signifieth to congregate to meet together at an appointed time And this hee preferreth as the aptest derivation So also Iun. Paguin Vatabl. Because there the Lord did meet and speake with Moses Oleaster Or rather Moses proclaimed unto all that would aske counsell of God that they should come thither whereupon it was called the Tent of the Congregation or meeting together Iun. annotat QUEST XVI Why the people stood up unto Moses and looked after him Vers. 1. ALL the people stood up 1. Calvine thinketh that this is not to be referred to any civill honour which they shewed unto Moses but that it must be understood de spirituali cultu of the spirituall worship which they yeelded unto God when Moses went to the Tabernacle But the spirituall worship is spoken of afterward vers 10. They worshipped everie man in his Tent doore 2. Wherefore by this behaviour of the people is rather shewed the great reverence which they shewed toward his person and this was the first fruit of their repentance Quod honorant eum quem prius contempserant They honour him whom they had despised before in his absence calling him in disdaine This Moses Gallas 2. Another effect of their repentance was they stand in their doore but dare not follow after him as thinking themselves unworthie to draw neere unto God 3. They looke after him untill he was gone in signifying their desire unto him 4. They worship toward the Tabernacle Ferus 3. Tostatus supposing that this was done after Moses came downe from the mount thinketh that the people gave this great reverence to Moses now more than before because of his shining countenance which the children of Israel could not endure to behold But it is shewed before qu. 7. that Tostatus is herein deceived concerning the time and order of this storie for Moses was not gone up yet the second time but was called up afterward chap. 34.1 and therefore he had not yet such a shining countenance which may further appeare by this because heere they looke after Moses and upon him but when his face glistred after his comming downe they were afraid to come neere him or looke upon him 4. In that the Israelites looke upon Moses backe parts Rupertus maketh this mysticall collection that till all things are fulfilled which are promised in both the Testaments Iudai non videbunt the Jewes shall see but the back parts of Moses Strabus applieth it thus
Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that misliketh Augustins distinction 18. qu. How God is said to harden the heart
did deliver them from the plague of flies as Plinie sheweth how the Eleans did worship their god Mâ—iagrâ—â—â— for chasing away the flies which brought the pestilence as the Egyptians did honour the bird Ibis that devoured serpents likewise the same Author reporteth that in the Olympian games they used to sacrifice a Bull to the Idoll Myiades and the clouds of flies presently vanished Perer. Iunius also alleageth out of Nazianzen that this Idoll was made in the forme of a flie 3. Hierome also saith that the Iewes in derision of the god of the Philistims did give the same name to the Prince and chiefe of the devils Perer. QUEST XXV Whether the land of Goshen were exempted from the former plagues Vers. 22. BVt the land of Goshen will I separate 1. This immunitie of Israel from the plagues and the differences made betweene them and the Egyptians no doubt was seene in the former plagues Iosephus Iun. for otherwise if the people of God had beene in like manner afflicted they would have murmured against Moses 2. And this separation the Lord made betweene them both to shew the watchfull care which hee had over his people as also to increase the griefe and sorrow of the Egyptians that beheld how the Israelites were spared while they were plagued Ferus 3. This exemption is now first of all mentioned because Pharaoh did not know it before now Simler As also because the sorcerers before had no place to trie their sophistrie but in the land of Goshen mention is made of this exemption to shew that the Magicians were excluded from working their feates there as they did before Iun. QUEST XXVI VVhat were the thinges that were an abomination to the Egyptians Vers. 26. FOr then should we offer unto the Lord that which is an abomination to the Egyptians c. or the abomination of the Egyptians 1. Some understand in the first the idolatrous sacrifices of the Egyptians which were an abominaâ—ion unto God for the heathen offered uncleane beastes as an Hog to Ceres a Goose to Venus an Asse to Priapus a Dog to Diana a Horse to Phoebus Perer. Then their meaning is if we sacrifice in Egypt if we doe it after their rites and fashions we shall be an abomination to Iehovah Ferus But seeing the same word the abomination of the Egyptians in the next clause is taken for that which is an abomination to the Egyptians it seemeth so to be taken here also 2. Rupertus will not have this understood of any externall sacrifice for as the Prophet Ieremie saith the Lord gave them no charge when he brought them out of Egypt concerning any sacrifice Ier. 7.23 And therefore he understandeth it of the inward vertues of the minde as of righteousnes piety humilitie which they should sacrifice to God being things hated and despised of the Egyptians But it is evident that Moses speaketh of an externall sacrifice which they should offer before the eyes of the Egyptians And indeed God had said hitherto nothing to Moses all this while what they should sacrifice but he had received it by traditions from the fathers what sacrifices were to be offered and from Abrahams example who offered cleane beasts Gen. 15. an Heifer a Goate a Ramme Perer. Or rather the Prophet here speaketh by way of comparison that they were not the externall rites and sacrifices which the Lord so much required at their hands as feare and obedience as Gen. 32.28 the Angell saith to Iacob that he should no more be called Iacob that is not onely or chiefly but â—srael Iun. 3. Therefore the meaning is this that whereas the Egyptians adored sheep and bullocks as they worshipped a certaine pide bull called Apis the Israelites could not offer any of these things in Egypt because the Egyptians would never have endured it Iun. Borrh. Ferus QUEST XXVII Whether Moses were ignorant what kindes of beastes they should sacrifice unto God in the desert BUt it will be demaunded how Moses did know what sacrifices they should offer unto God seeing he had yet spoken nothing thereof unto him 1. I neither thinke that Moses was altogether ignorant thereof therefore as is shewed in the question before he referreth the text to the inward and spirituall sacrifices 2. Neither with Pererius that Moses had any speciall revelation what they should sacrifice so hee confesseth himselfe cap. 10.27 that he knew not wherewith to serve the Lord before they came thither 3. Neither yet with Iunius that Moses speaketh here doubtfully inserting into the text the word Fortassis it may be we shall sacrifice for Moses was not ignorant of the kindes of beasts in generall which he had learned from the example of the fathers which were to be sacrificed unto Iehovah all which kinds which were but three bullockes sheepe and goates the Egyptians counted a thing abominable to kill either to eate or to sacrifice 4. Therefore whereas Moses saith Neither doe wee know wherewith wee shall serve the Lord till wee come thither cap. 10.27 he speaketh of the particular kind as of bullockes goates and sheepe and of the number for that they were to sacrifice of their cleane cattell in generall he certainelie knew as he saith in the same place Our cattell shall goe with vs for thereof must wee take to serve the Lord our God 4. Places of Doctrine 1. Doct. What manner of knowledge the wicked have of God Vers. 11. THat thou maist know that there is none like unto the Lord. The wicked have a certaine knowledge of God but not like unto the godly they may bee said to know and not to know for they are forced will they nill they to confesse there is a God but this knowledge maketh them but inexcusable it helpeth not them unto salvation Simler As the Apostle sheweth that the knowledge which the Gentiles had of God tended but to make them without excuse Rom. 2.20 2. Doct. No man can mollifie his owne heart Vers. 15. WHen Pharaoh saw that he had rest given him he hardned his heart Pharaoh neither by plagues nor yet by blessings can be wonne whereby we see that such is the naturall pravitie and evilnesse of mans heart that unlesse the Lord doe mollifie it it will never be brought under in obedience Piscat As our Saviour saith that none can come unto him unlesse his Father draw him Ioh. 6. 3. Doct. God must be worshipped as himselfe hath prescribed Vers. 26. THen we should offer unto the Lord God the abomination Moses here sheweth that they were not to sacrifice unto God in any other manner than he himselfe had prescribed for as God onely is to worshipped so he onely is to prescribe how he will be worshipped Ferus Therefore all will worship is here condemned as the Apostle calleth it Collos. 2.23 God will not be worshipped according to the fancies of men 5. Places of controversie 1. Conf. Against diffidence or doubtfulnesse in prayer Vers. 9. TAke to thee this honour over
me what time I shall pray for thee to destroy the frogs Moses promiseth to pray confidently being assured that the Lord would heare him for the faithfull are sure that the Lord heareth them Ferus Who herein crosseth the judgement of the Romanists who 〈◊〉 call the assurance of faith presumption But our Saviour Christ giveth this rule that Whatsoever yee aske in prayer if ye beleeve ye shall have it it shall be done unto you Matth. 11.14 2. Conf. Against praying for the dead BEside as here Pharaoh entreateth Moses and Moses promiseth to entreate God for him so we find in other places of Scripture that the living have prayed for the living and have been prayed to pray for others but for the dead to be prayed unto to pray for the living we have no example in Scripture Pellican For they are not present to heare our prayers and succour our necessities neither doe know our heartes and wee have one sufficient advocate and Mediatour our blessed Redeemer 1. Ioh. 3.1 and therefore neither neede we the mediation of any other neither will they assume unto themselves any part of Christs office 3. Conf. Against repentance which proceedeth only of feare Vers. 15. WHen Pharaoh saw he had respite given him he hardened his heart Then Pharaohs former repentance was but in hypocrisie and proceeded only from feare of punishment such sorrow then and repentance which onely is caused by the feare of punishment is no true repentance neither continueth long yet this slauish feare of hell is much advanced and extolled by the Romanists as being a fruite of true obedience against whom I will urge the testimonie of Ferus in this place one of their owne preachers Poenitentia ex solo timore poenae proveniens non diu durat quae autem ex amore justitiae oritur haec perseverat Repentance proceeding only from the feare of punishment cannot endure long but that which springeth of the love of righteousnes the same persevereth So the Apostle saith that feare hath painfulnes and he that feareth is not perfect in love 1. Ioh. 4.18 6. Places of Morall use 1. Observ. God can arme his smallest creatures against the wicked Vers. 2. I Will smite all thy countrie with frogs The Lord can arme his smallest creatures to take revenge of the wicked as he with the sand keepeth in the sea Ierem. 5.22 so with his smallest armies he can checke and daunt the haughtie spirit of Tyrants as here Pharaoh is punished with frogs therefore feare ye not me saith the Lord Iere. 5.22 This should make us to stand in awe feare of God whose armies are alwayes readie to punish the disobedient Ferus 2. Observ. To pray for our enemies Vers. 8. WHat time I shall pray for thee Moses by this example teacheth us to pray for our enemies according to Christs rule Matth. 5. So S. Paul would have prayer supplication made for Princes 1. Tim. 2.2 even then Nero that beastly Tyrant was Emperour If it bee objected that Pharaoh sinned unto death and therefore Moses should not have prayed for him as the Apostle teacheth that such sinners are not to be prayed for 1. Ioh. 5.16 The answere is first that though Moses saw that Pharaohs heart was hardned yet he did not know whether the same might be mollified afterward Secondly he prayeth not for everlasting salvation but onely for a temporall blessing Thirdly and not so much for Pharaoh as because it should be a benefit to the whole land Simler 3. Observ. The Devils power nor his ministers is to be feared Vers. 18. THey assaied to bring forth lice but they could not Therefore not the Devill but God is to bee feared for the Devill hath no power unlesse God permit to invade man or beast he could not runne upon the uncleane swine till Christ had given leave Perer. If the Devill be not to be feared much lesse his ministers as Sorcerers Conjurers Witches God bridleth both them and their master that without the will of our heavenly father he cannot touch a haire of our head 4. Observ. God will not have his servants tempted above their strength AGaine whereas it was a great triall and temptation to the Israelites to see these wicked Sorcerers to contend with Moses in working of wonders the Lord will not trie them beyond their strength but at the length confoundeth the Sorcerers lest his servants might have stumbled and fell Perer. as the Apostle saith God is faithfull and will not suffer you to be tempted above that you are able 1. Cor. 10.13 CHAP. IX 1. The Argument and method IN this Chapter three other plagues are described the fift of the murrane of cattell to vers 8. the sixt of the botches and sores to vers 13 the seventh of the thunder haile and lightning to the end of the Chapter In the first part containing a description of the first plague we have first the denouncing of the plague with the occasion thereof if Pharaoh refuse to let Israel goe vers 1.2 the manner thereof vers 3. the limitation thereof the Israelites are exempted vers 4. the time is appointed vers 5. Secondly the execution followeth vers 6.3 The events are two Pharaoh sendeth to see how it fared with the Israelites cattell and his heart is hardned vers 7. In the second part containing the sixth plague there is the commandement of God to Moses and Aaron prescribing the signe of the plague in taking the ashes vers 8. and the effect vers 9. secondly the execution vers 10. thirdly the events which are two the plague of biles overtaketh the Sorcerers themselves vers 11. yet Pharaohs heart is hardned vers 12. In the third part where the seventh plague is described there is 1. The commandement of God to denounce the plague in which denuntiation wee have first the occasion of this plague Pharaohs refusall to let the people go vers 13. then a description of the plague in generall vers 14. and the end why God had not consumed them with the pestilence and other plagues that God might shew his power vers 15.16 then a particular designing of the plague vers 18. with advice and counsell given how to scape the plague vers 19. and the successe of that counsell vers 20.21 2. The execution followeth where God commanded Moses vers 22. Moses obeyeth vers 23. the effect followeth set forth by way of comparison vers 24. 3. The events are these first what hurt the haile and storme did vers 25. the preservation of Israel vers 26. the relenting of Pharaoh and his request to Moses vers 27.28 Moses admonition first to Pharaoh vers 29. with a parenthesis what things were smitten with the tempest what not vers 31. Moses prayer with the effect vers 33. the hardning of Pharaohs heart vers 34.35 2. The Argument and Method Vers. 3. VPon the cattell the sheepe with a very great plague I. better than upon the cattel sheepe shall