tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any thing of his credit Simler 3. He sheweth his ignorance thinking
Simler 2. Observ. Against emulation WHen he seeth thee he will be glad in his heart That is hee shall bee farre from emulation or envie though his younger brother were preferred before him as Cain envied Abel Ismael Isaac Esau Iacob Simler This teacheth us that wee should not envie the preferment of others before their equals and in some sort their elders and superiors preferment neither commeth from the East nor from the West or from the South but it is God who maketh high and low Psal. 75.6 3. Observ. Against negligence in receiving the Sacraments Vers. 24. HE sought to kill him We see by this what a great sinne it is before God to neglect the Sacraments if the Lord spared not Moses his faithfull servant for an oversight onely and negligence how much greater shall their punishment be that runne into open contempt of the holy mysteries Ferus Let men learne then by this example that they deferre not the baptisme of their children nor omit the receiving of the Sacraments for God holdeth this as a wrong done to himselfe when his ordinance is neglected contemned or prophaned for this cause saith the Apostle many are weake and sicke among you and many sleepe 1 Cor. 11.30 4. Observ. That masters of families especially pastors doe rule well their owne families FUrther in that it sufficed not though Moses himselfe were circumcised seeing his child which was of his familie and charge was uncircumcised this is gathered that it is the dutie of masters of families specially of Pastors and Ministers and such as have charge over others that they see that all their domesticals be well ordered and governed for otherwise God will require it of them as is evident in the punishment of Heli who being a good man himselfe yet bare too much with the lewdnesse of his sonnes Perer. as the Apostle saith Hee that cannot rule his owne house how should hee care for the Church of God 1 Tim. 3.5 5. Observ. The sword and word must concurre together Vers. 27. HE met him in the mount of God and kissed him Moses the Prince and chiefe Magistrate and Aaron appointed to be the chiefe Priest doe each kisse the other and joyne both the Politike and Ecclesiasticall power together then the people beleeved so the Church of God is edified when the sword and word doe concurre together as David and Sadok Ioas and Iehoiadah Iehosaphat and Amariah Iosias and Hilkiah the Kings and chiefe Priests did one assist the other Ferus CHAP. V. 1. The Argument and Method THis Chapter hath two parts The first containeth the message which Moses delivered to Pharaoh vers 1. with Pharaohs refusall vers 2. and their replie from the authoritie of God vers 3. The second sheweth three events of this message the first is the increasing of the peoples servitude commanded by Pharaoh to vers 10. and executed by his officers to vers 11. The second the beating of the officers and rulers of the children of Israel vers 14. with their complaint unto Pharaoh vers 15.16 with his unmercifull and ungentle answer to vers 19. The third is the expostulating of the officers with Moses and Aaron to vers 20. and of Moses with God to vers 22 23. 2. The divers readings Vers. 3. The God of the Hebrewes hath met with us I. P. better than is called over us B.A. or hath called us L.V.S. or we worship the God of the Hebrew G. The word nikra is so taken 2 Sam. 1.6 and it is here taken in the same sense as the other nikra with he chap. 3.18 as it may appeare by the like construction with the preposition ghal Lest he meet us or fall upon us with the pestilence I.A.P. better than lest the pestilence come upon us L.V.S. or bring upon us the pestilence G. for then the preposition should bee superfluous or lest hee smite us with B. but the word phagangh signifieth to run upon not to smite Vers. 5. And would ye make them leave their burthens I. It is better read with an interrogation and so it containeth a reason why he would not have the people called from their worke as the Septuagint following the sense and not the words let us not therefore cause them to cease better than to read affirmatively ye have caused them to cease A.P. or doe cause them to cease B.G. as being confident upon their multitude and so intending a rebellion or how much more if ye give them rest from their worke L. that is if they multiplied before being under sore labour how much more if they take their case but here these words how much more are not in the originall Vers. 9. Let them not regard lying words I.A.P.L. vaine words V. S. B. G. but shakar signifieth properly to lie to deale falsely as Gen. 21.23 Vers. 14. Finish your works every dayes taske in the day thereof I.A.P. better than finish your dayes worke every dayes taske G. for the words are transposed or your dayly taskes in their due time B. the sense but not the words or the works belonging to the day S. or fulfill your worke every day L. here is wanting of the day Vers. 16. The fault is in thy people I. or thy people offendeth P. better than there is wrong done to thy people L.S.B. or thy people is blamed G.V. It is better referred to the Egyptians that they were in fault because they gave them no straw than to the Israelites it is not like they would lay the fault upon their brethren Vers 19. After he had said that is the King I. better than after it was said L.G.B. for the word leâ—mar is in the active or they saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it is referred to the King that so had said vers 8. 3. The explanation of doubtfull questions QUEST I. Why the Lord so often sent Moses and Aaron Vers. 1. THen Moses and Aaron went and said unto Pharaoh c. Whereas the Lord might at once have destroyed Pharaoh and have delivered his people yet it seemed best unto him by divers and sundrie messages to deale with him 1. That Gods power might appeare in shewing his wonders 2. That the Israelites might see the wonderfull care which the Lord had of them 3. To exercise their patience being not delivered at the first 4. And to leave Pharaoh without all excuse Simler QUEST II. Whether Moses and Aaron went in alone to Pharaoh COncerning the number of them that went to Pharaoh 1. Neither is the conceit of the Hebrewes to be received that thinke the Elders who should have accompanied Moses and Aaron forbeared of feare and therefore they were not afterward suffered to goe up into Mount Sinah with Moses for neither did Aaron goe up and yet presented himselfe with Moses to Pharaoh 2. Neither is it to be thought with Thostatus and Pererius that the Elders went not in with Moses for this had beene directly against Gods commandement chap. 3.18
the Lord and said c. 1. Some as the Hebrewes doe altogether blame Moses in expostulating thus with God and lay upon him an imputation of a grievous sinne and for this cause they say the Lord would not suffer Moses to enter into the land of Canaan But if Moses herein had committed so great an offence the Lord would not have vouchsafed him so gratious an answere 2. Neither yet is Moses altogether to be excused as some thinke that he speaketh not out of his owne sense but in the peoples Augustine thinketh that he uttered not verba indignationis sed inquisitionis orationis words of indignation but of inquisition as desirous to be further instructed 3. But in that Moses was impatient of delay and complaineth that the people were not yet delivered whereas the Lord had before told Moses that Pharaoh would not let them goe at the first this sheweth Moses forgetfulnesse and herein his faith and infirmitie strive together Simler Borrh. QUEST IX How the Lord is said to afflict his people Vers. 22. WHy hast thou afflicted this people 1. God is said to afflict his people not onely because he suffered it to be done for so as Thostatus reasoneth God might as well be said to lie because he permitteth it to be done 2. Neither onely because the message which the Lord sent by Moses to Pharaoh was the occasion of this persecution Perer. 3. But beside that such evils as are punishments of sinne and not sinne may be caused by the Lord as the Prophet saith Shall there bee any evill in a citie and the Lord hath not done it Amos 3.6 The Lord is said to afflict his people as by whose providence their affliction was sent and the Lord directeth the same to his glory the good of his people and the destruction of his enemies Simler 4. Places of Doctrine 1. Doct. The beginning of our calling alwayes most difficult Vers. 23. SInce I came to Pharaoh to speake in thy name he hath vexed thy people c. This people being neere unto their deliverance are more grievously vexed so the beginning of a mans calling and turning to God is alwayes most difficult and Satan seeketh by all meanes to supplant them that are departing from him so it is said in Ecclesiasticus chap. 2.1 My sonne if thou wilt come into the service of God prepare thy soule to tentation Ferus Pererius 2. Doct. The preaching of the law discovereth and reviveth sinne FUrther in that by Moses preaching to Pharaoh he was thereby more incensed and his cruelty increased we see what the preaching of the Law worketh without the Gospell it reviveth sinne and discovereth that which before lay hid as the Apostle saith Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence Rom. 7.8 Ferus not that the law is evill or properly bringeth orth or causeth sinne but mans corrupt nature thereby taketh occasion and rebelleth against the commandement and so sin which before lay hid and secret is made more manifest and beginneth to shew it selfe see Rom. 7.12.13 5. Places of Controversie 1. Conf. Not Protestants but Papists and Romanists the raysers of rebellion and plotters of treason Vers. 1. THen Moses and Aaron went and said to Pharaoh c. thus saith the Lord God of Israel Pererius here upon giveth this note that Moses notwithstanding the unjust vexation of his people doth not cause them to rebellion but goeth in peaceable manner to the King so farre he collecteth well then he proceedeth and very untruly chargeth the Protestants whom he blasphemously calleth Hereticks in this manner Qui specioso quodam obtentu nescio cujus libertatis religionis Evangelicae omnia humana juxtaque divina jura confundentes ac pervertentes rapinis incendiisque ac caedibus sectam suam fundare propagare ac confirmare conati sunt Who by a goodly pretence of I know not what libertie and the religion of the Gospell confounding and perverting all humane and divine lawes endevour by rapines burning and slaughter to establish propagate and confirme their sect Perer. in cap. 5. disput What could be said or devised more maliciously against the profession of the Gospell If one word onely be changed and for Evangelicae put in Pontificiae if for the religion of the Gospell he had said the Popish religion nothing could be uttered more truly For we call the heaven and earth to witnesse that we are free from such imputations of rebellion as the late dayes of the Marian persecution in England can plentifully testifie when many hundred Martyrs willingly laid downe their lives like meeke lambes and patiently committed their bodies to the fire not inciting the people to any insurrection or stirring against their Prince But the Romanists all the dayes of Queene Elizabeth our late Sovereigne of blessed memorie tooke a quite contrarie course they would never suffer her to be at rest but first attempted a rebellion in the North after in Ireland then procured the Spanish nation to enterprise a professed invasion wherein the Lord shewed himselfe our protector from heaven not contented herewith they hatched as cockatrice egges many unnaturall treasons against her sacred person but the Lord preserved his annointed from their wicked conspiracies and granted her in despite of them all to end her dayes in peace Since which time their heads have beene working and have disquieted and endangered the state first by conspiracie of some Popish Priests combined with some more noble in birth than in any other condition or part of true nobilitie And of late by the desperate plot of some miscreant Gentlemen Jebusited by that wicked seed and seminarie of Satan they would have undermined the Parliament house set the same on fire and made an end at once of his sacred Majestie with all his honourable States and Peeres more cruell than Caligula which wished that all the Senators of Rome had but one necke that he might have stricken it off at once Now let all men judge whether these be not the men rather which pervert all humane and divine lawes which with fire and sword would make havocke of all the very enemies of all pietie and humane societie 2. Conf. Against the Epicures that denie the divine providence Vers. 20. WHy hast thou afflicted this people c. This teacheth that afflictions and calamities which are sent upon the people doe proceed from God and are governed by his providence contrary to the wicked opinion of Epicures who did not acknowledge any divine providence in the world but ascribed all to fortune and chaunce like to these whom the Prophet speaketh against Who were frosen in their dregges and said in their heart the Lord will neither doe good nor evill Zephan 1.12 6. Places of Exhortation and morall duties 1. Observ. The neglect of the service and worship of God procureth plagues Vers. 3. LEst he run upon us with the pestilence The neglect then of the service of God
procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that the Lord
be a very great plague B.G. cum caeter for the perfect distinction athnah over sheep divideth it from the clause following the Septuagint reade a verie great death but the word is deber a plague Vers. 15. For now when I stretch out mine hand I. or rather I had stretched out my hand and might have smitten thee c. and so thou shouldest have perished from the earth I. A reason is given why the Lord did smite only the cattell with the pestilence whereas he might have smitten the Egyptians also and cut them off at once this sense the Chalde expresseth it was very neere mee to send a plague to smite thee and thy people better than for now I have stretcht my hand that I may smite thee V.A.P.L.S. for no such plague was now sent or I will stretch my hand that I may smite thee c. and thou shalt perish from the earth B.G. for neither do we reade this to have been done Vers. 16. I have caused thee to remaine I. or caused thee to stand A. P.H. or I have sustayned or kept thee G. or thou art reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. better than I have appointed thee L.V.B.G. To shew my power in thee I.B. S.L. better than 〈◊〉 shew thee my power C.A.P.G.V. that the preposition in is to be supplied appeareth cap. 14.18 the Lord is said to get honour upon Pharaoh and so the Apostle readeth Rom. 9.17 Vers. 27. Thou Pharaoh sent and called B. G. cum câ—ter Then Pharaoh sent them that should observe and called I. Though it may bee referred to Pharaohs sending to see in the Land of Goshen yet it is not safe to adde unto the text Vers. 30. I know that thou thy servants will not yet feare I.P.B.C.L.S. better than I know afore I pray that you will feare V.A.G. terem better signifieth here nondum not yet than antequam before as the sense giveth 3. The explanation of difficult questions QUEST I. Why Pharaoh is so often sent unto whom the Lord did foresee that he would not hearâ— Vers. 1. GO to Pharoh and tell him 1. Though God knew that Pharaoh would not heare yet he sendeth unto him againe both that his malice obstinacie might be made manifest that the judgements also of God upon him hereby might appeare to bee most just Simler 2. And though it was not in Pharaohs power to mollifie his heart yet hee is punished because neither would he though it had beene in his power Simler The necessitie of Gods decree doth not take away the freenesse of the will to evill neither is compulsive but only maketh the event evitable Pharaoh then is punished not for the necessitie that lay upon him but for the malice and unwillingnesse and disobedience of his heart Borrh. QUEST II. Why Moses in bringing the plagues dâ—th not alwaies use Aarons rod. Vers. 3. BEhold the hand of the Lord is c. This plague is not brought by the lifting up of Aarons rod as the other 1. For if Aaron should have alwayes used his rod it might have been thought that there was vertue in the rod. Cajetan 2. God therefore so wisely disposeth in the sending of these plagues that no exception could be taken If Moses had done all they might have suspected him to bee a Sorcerer and therefore most of these plagues are brought by the ministrie of Aaron And if they two should have done all they might have been taken for gods as Paul and Barnabas was Act. 14. If they had alwayes used the rod they might have ascribed vertue unto it If God had by his immediate hand sent all the plagues without any meanes it had not bin so admirable for who doubteth but that God of himselfe can do all things Ferus QUEST III. Why the Lord punisheth the Egyptians in their cattell Vers. 3. VPon thy flocke which is in the field c. 1. The Lord never sendeth any great plague upon the world but he giveth warning of it before so he did forewarne the old world of the floud by Noah the Sodomites of their destruction by Lot the Egyptians were admonished here by Moses the Israelites by Ieremie of the captivitie of Babylon 2. The cattell heere are punished for the sinne of their masters God beginneth with smaller punishments before he proceed to greater Osiander 3. This plague was lesse troublesome than the former but more discommodious for by the destruction of their horse and oxen their tillage was hindred and they should want their sheepe for cloathing their asses and horses for burden Simler 4. And this plague was most just for as they had oppressed the Israelites before in taking their oxen to plow their horses and asses to carrie burdens so the Lord doth worthily punish them in their cattel Perer. As the fish were destroyed before in the water so now the beasts upon land to let them know that they were worthie to possesse nothing God might justly deprive them of all Borrh. 5. The Latine translator readeth as though the hand of God should be not onlie upon their cattell but upon their very fields and grounds which should be first poisoned and infected but he leaveth out the Hebrew pronoune asher which shall be in the fields for it is evident by the text that the cattell onely were infected QUEST IV. Why the Lord doth not alwayes exempt his people from temporall calamities Vers. 4. I will make separation betweene the cattell of Israel c. Though it pleased God in this and other plagues for his great glory sake to exempt his people from these publike calamities yet alwayes the Lord doth not so deale with his servants for the true Prophets suffered famine under Achab as well as the rest Ieremie was taken with the Citie Daniel carried into captivitie which the Lord doth for these causes 1. To purge out the corruption and infirmities which are in his owne servants 2. To make triall of their patience that God thereby might be glorified Simler 3. And the Lord doth chastise them in the small afflictions of this life making a separation betweene the righteous and the wicked in the great judgements of the next world as the Lord saith by his Prophet In a little have I forsaken thee but with great compassions will I gather thee Isay. 54.7 Ferus QUEST V. In what sense all the cattell of Egypt are said to have died Vers. 6. ALl the cattell of Egypt died All the cattell in generall died not for many died afterward being smitten with the haile and tempest vers 27. 1. Some therefore doe thus expound it that no cattell died but the Egyptians and all that died were theirs Cajetan 2. But it seemeth rather to be taken according to the phrase of Scripture all died that is the greatest part Iun. Perer. Simler QUEST VI. Whether Pharaoh sent into Goshen in the other plagues Vers. 7. THen Pharaoh sent and behold 1. Some thinke that Pharaoh sent before when
their time of rest during this three dayes journey Perer. But when they removed from the wildernesse of Sinai they went three dayes together without any stay the Arke still going before them to find out a resting place Numb 10.13 till they came to Kibroth Hatavah which was their next mansion place Numb 33.16 The Lord still animating and strengthning his people to go forward Iunius The third manner of staying was when the cloud remained still upon the Tabernacle two or three dayes and then they pitched their tents and thus the cloud staied in 40. yeere not above 42. times for so many mansion or camping places they had as they are set downe Numb 33. 4. Now how to know when they were to pitch their tents Pererius conjectureth at it and giveth these three rules First if the cloud stayed about noone then they knew that it onely rested till they had refreshed themselves but if it staied in the afternoone before night that they journeyed no more that day they tooke it that then they were to stay there some while and so pitched their tents But if it made no stay till the evening they pitched no tents till the next morning and then if the cloud went not forward they then set up their tents These are onely Pererius conjectures and uncertaine And it otherwise may be gathered out of the Scripture that they did not pitch their tents till the cloud had staied two dayes at the least as we read Numb 9.20 When the cloud abode a few dayes in the Tabernacle they pitched their tents at the commandement of God and afterward vers 22. If the cloud tarried two dayes or a moneth or a yeere upon the Tabernacle the children of Israel pitched their tents It seemeth then by this that this was a rule unto them not to pitch their tents or settle their campe till after two dayes Beside they had Moses to give them direction also in this case when to encampe themselves who continually consulted with God 5. Now the manner of their removing was this when the cloud arose from the Tabernacle the Priests and Levites tooke up the Arke and carried it and when they went forward with the Arke Moses used this prayer Rise up O Lord and let thine enemies bee scattered and let them that hate thee flee before thee And when the Arke rested hee said Returne O Lord to the many thousands of Israel Numb 10.35 Hereunto the Prophet alludeth when hee saith The Lord shall arise and his enemies shall be scattered Perer. 6. This cloud began not onely now to appeare when they were come to their third mansion place in Etham as Hierome thinketh but straightway upon their setting forth from Ramesis though mention be made first of it here that proveth it not now first to have appeared as Moses is said first in this place to have taken Iosephs bones with him which was done notwithstanding at his first comming out of Egypt the Scripture observeth not alwayes the order of time in setting downe matters of historie but the coherence of the argument So neither did the cloud leave them at Aarons death as is the opinion of the Hebrewes for seven moneths after Aarons death who died in the fift moneth immediatly before Moses death when Iosuah was consecrated to succeed him mention is made of the piller of the cloud wherein the Lord appeared to Moses Deut. 31.15 See more of this quest 22. before 7. Gregorie maketh the appearing of the bright cloud by day a signe of Gods favour and mercie to his obedient people and the appearing of the terrible fire by night as a signe of his severitie and justice against the wicked and unbeleevers Gregor hom 21. in Evangel Ex Perer. 4. Places of Doctrine 1. Doct. Of the lawfull use of ceremonies Vers. 9. THis shall be as a signe unto thee upon thine hand c. As this place sheweth that there were then in the Church and so are still commendable ceremonies which the Lord hath instituted to be â—â—membrances of spirituall things as these were of their deliverance out of Egypt so their superstition is reproved that dwell in the externall ceremony not looking unto the spirituall sense Ferus as the Pharisies did which did weare their phylacteries and fringes yet forgot the law represented and signified by them 2. Doct. Christ the Mediatour both of the old and new Testament Vers. 21. IEhovah went before them He that is here called Iehovah is chap. 14.19 called the Angell of God which was none other but Jesus Christ Iun. the Prince and Captaine of his Church the Mediatour both of the old and new Testament according as the Apostle saith Heb. 13.9 Iesus Christ yesterday and to day and the same also is for ever 3. Doct. Christ sheweth us the way to the heavenly Canaan as the piller did direct the Israelites toward their Canaan Vers. 22. THe Lord went before them by day in a piller of fire This piller divers wayes represented Christ 1. He is the piller and upholder of his Church 2. He leadeth us the way unto eternall life as he himselfe saith I am the way the truth and the life Ioh. 14. 3. Aperit nobis viam maris rubei id est gratiam baptismi sanguine suo rubentes He openeth to us the way of the red sea that is the grace of baptisme died red in his bloud Rupertus 4. Christ is both a fire and a cloud that is both God and man 5. In noctâ— veteris testamenti paucis lucebat c. He did shine but to a few in the night of the old Testament as this fierie cloud gave light by night Ferus 6. But the most lively signification is this that Christ is that covering cloud under whose shadow wee are defended from the heate and stormes of temptation as the Prophet sheweth Isai. 4.6 Simler 5. Places of Confutation 1. Conf. Against the theatricall Pagean of the Masse Vers. 9. THey shall be a signe unto thee upon thine head These externall signets upon the head and frontlets betweene the eyes instituted at the first to a good end to put them in minde alwayes of the law of God they afterward superstitiously abused onely glorying in the outward ostentation of them so in Poperie the right use of the Supper of the Lord is turned into theatricum quâ—ndam actum Missa into a theatricall shew of the Masse calling men à communione ad spectaculum from the communion of the bodie and bloud of Christ to a gazing spectacle Simlerus 2. Conf. Against the adoration of reliques Vers. 19. MOses tooke the bones of Ioseph This maketh nothing for the adoration of the reliques of Saints which idolatrous use is still retained and practised in Poperie for Iosephs bones were carried to be buried they tooke up the bones of Saints and Martyrs after they have beene buried these were true bones they shew counters and ducks bones and such like trash for the bones of the Saints as hath beene found by
34. qu. Of the forbidden uses whereunto this oyntment should not be put 35. qu. VVhether the anointing of Kings were not against this law 36. qu. What it is to be cut off from his people 37. qu. The spirituall application of this holy oyntment 38. qu. Of the spices whereof the holy perfume was made 39. qu. What is understood here by the word Sammâ—m spices 40. qu. Of the composition and manner of making this perfume 41. qu. Of the spirituall application of this incense 42. qu. How the Lord talked with Moses in the Mercie seat whether in any visible shape Questions upon the thirtie one Chapter 1. QUest How the Lord is said to call Bezaleel by name 2. qu. Whether Caleb the sonne of Jephuneh were grandfather to this Bezaleel 3. qu. Whether this Hur were the same before mentioned chap. 24.14 supposed to bee Moses brother in law 4. qu. Of the age of Bezaleel 5. qu. Of the difference betweene the gifts of wisdome understanding and knowledge 6. qu. Whether all the kinds of works are rehearsed here which were necessarie for the Tabernacle 7. qu. Whether the wise in heart received a new gift or increase rather of the old 8. qu. Why Moses was not made fit to doe the worke of the Tabernacle 9. qu. Of the garments of ministration what they were 10. qu. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts 11. qu. Why the precept concerning the Sabbath is here renued 12. qu. Why it was more forbidden to labour in the buiâ—ding of the Sanctuarie upon the Sabbath than for the Priests to sacrifice 13. qu. How the Sabbath is said to be a signe that the Lord did sanctifie them 14. qu. The reasons why the Sabbath must bee observed 15. qu. What death is meant in this phrase He shall die the death 16. qu. Why the seventh day is called Sabbath Sabbaton 17. qu. How the observation of the Sabbath is perpetuall 18. qu. Whether the world were made successively in time or in an instant 19. qu. How the Lord is said to have rested and from what 20. qu. What works are to bee rested from upon the Lords day what not 21. qu. Whether Moses received the directions concerning the Tabernacle 22. qu. VVhy Moses stayed fortie dayes in the mount with the Lord. 23. qu. VVhy the Lord gave the written law 24. qu. VVhy the Lord gave the law to the Israelites and to no other people 25. qu. VVhy the Lord delivered only two tables of the law 26. qu. VVhy the tables were made of stone 27. qu. VVhat is meant here by the 〈◊〉 of God 28. qu. VVhether Moses did write upon the tables 29. qu. How the law is said to have beene ordained by Angels Questions upon the two aâ—d thirtieth Chapter 1. QUest VVhether Moses had signified unto the people when he would returne 2. qu. VVhether the Egyptians were the first beginners and motioners of this idolatrie 3. qu. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here 4. qu. Of the divers faults and infirmities at once here committed by the people 5. qu. VVhy the people say unto Aaron rise 6. qu. Of the divers kinds of idolatrie 7. qu. VVhy they say Make us gods not god 8. qu. How the Israelites would have their god to bee made to goe before them 9. qu. VVhy the people came to Aaron rather than to Hur his fellow Governour 10. qu. VVhether at this time the Israelites wanted the presence of the cloud 11. qu. VVhy they say they knew not what was become of Moses 12. qu. VVhy Aaron bad them pull off their earings Quaest. 141. in Exod. 13. qu. VVhether Aarons sinne is here to be excused Epist. 83. 14. qu. Of the greatnesse of Aarons sinne 15. qu. VVhy it pleased God to suffer Aaron to fall 16. qu. Why the golden Calfe is said to bee fashioned with a graving toole 17. qu. Why Aaron caused the likenesse of a Calfe to be made rather than of any other thing 18. qu. Whether the Israelites thought indeed the golden Calfe to be the God that delivered them 19. qu. Why Aaron proceeded to build an Altar before the golden Calfe 20. qu. How Aaron proclaimed a holy day unto the Lord. 21. qu. Of the sacrifices who and what was offered upon the Altar that Aaron made 22. qu. What is meant in that it is said They rose to play 23. qu. Whether this sinne of Aaron and the Israelites can any way be excused 24. qu. Of the lawfulnesse of play and recreation and how it must be moderated 25. qu. Why the Lord biddeth Moses get him downe 26. qu. Why the Lord saith to Moses Thy people 27. qu. Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it 28. qu. VVhy they are called a people of a stiffâ— necke 29. qu. Why the Lord did not prevent the sinne of the people at the first 30. qu. Why and in what sense the Lord saith to Moses Let me alone 31. qu. VVhether the Lord changed his minde in saying I will destroy them and yet destroyed them not 32. qu. How the Lord promised to make a great nation of Moses 33. qu. Of Moses prayer in generall and the manner thereof 34. qu. Of the reasons which Moses useth in his prayer 35. qu. Why the Egyptians were more like thus to object than any other nation 36. qu. In what sense the Egyptians would say The Lord brought them out to slay them 37. qu. Why Moses maketh mention in his prayer of Abraham Isaak and Jacob. 38. qu. How the Israelites are promised to possesse the land of Canaan for ever 39. qu. How the Lord is said to repent 40. qu. Whether Moses at this time were kept in suspence or indeed obtained pardon for the people 41. qu. VVhat was written in the tables of stone 42. qu. Why there were but two tables neither more nor fewer 43. qu. How the tables were written on both sides 44. qu. Why the tables are called the worke of God 45. qu. How many precepts each table contained 46. qu. Whether the writing of the tables were the first writing in the world 47. qu. Where Joshua stayed all the while Moses was in the mount 48. qu. Whether Joshua first heard the noise 49. qu. Why Moses anger was kindled at the sight of the Calfe and not before 50. qu. Whether Moses sinned in his anger 51. qu. Whether Moses offended in breaking the tables of the Law 52. qu. What the breaking of the tables signified 53. qu. In what part the tables were broken and what became of the fragments 54. qu. Why the tables were broken at the bottome of the mount 55. qu. Whether the Calfe were burned to powder in the fire 56. qu. Why the powder of the golden Calfe is cast into the river 57. qu. How the Israelites were brought to drinke of the water and why 58. qu. Wherefore the people were compelled to drinke the
vestra quam privatim expertus sum ut liberiùs animi mei sensa palam expromerem vestrae enim humanitati sat sciâ— probatur Augustini consilium si quisquam est qui se non audet ingerere ad amicitiam faciendam cum aliquo nostro temporali honore aut dignitate revocetur offerendum est illi quadam commitate submissione animi quod petere per se ipse non audet desino jam plurib molestus esse excessi mensuram epistolae sed non excessi doloris modum ut ait Hieronym precor jam ut qua ipsi fratres conservos miseratione dignemini in terris ipsi abundè cumulatam apud misericordem patrem in coelis inveniatis Vestrae Reverentiae observantiss ANDREAS WILLETTVS THE FIRST BOOKE OF MOSES CALLED GENESIS CHAP. I. The Analysis or Logicall resolution IN this Chapter Moses treateth of the creation of the world first in generall how God created heaven and earth vers 1. then in particular in the rest of the Chapter where wee have the severall workes of God and their severall approbations that they seemed good unto the Makeâ— The severall workes are distinguished into six dayes and in every dayes worke there are foure things to bee observed the authority whereby they are made as v. 3. The Lord said Let there be light c. the obedience of the creature in being made and there was light thirdly the approbation of the Creator v. 4. God saw that the light was good fourthly the distinction of the worke vers 5. The evening and the morning were the first day and so of the rest of the dayes workes Againe the order of the particular creation is this God createth the workes and câ—eatures without sense afterward the sensitive and living creatures the first are either the superiour and celestiall as the light made the first day the firmament the second the contents of the firmament the Sunne Moone and Starres the fourth day or the inferiour creatures as the earth with the trees plants and herbs the third day The sensitive creatures are either unreasonable as the fishes and fowles made the fifth day v. 20. the beasts and cattell made the sixth day or the reasonable creatures man and woman made the sixth day In the framing and bringing forth of man there is set forth first the consultation of the Trinity v. 26. Let us make man c. then the creation wherein is to be considered the substance and forme of mans creation according to Gods owne image v. 27. the endowment of man created in his preheminence and domination over all other creatures vers 28. his increase and procreation bâ—ing forth fruit and multiply his maintenance and preservation vers 29. I have given unto you every herb c. that shall be to you for meat The Genesis or Grammaticall construction where the translations differ v. 1. God created b.g. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made s bara created heb v. 2. was without forme b.g. T. empty H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible s solitudo vast solitary p. tohu heb 3. moved upon the waters b.g. incubabat did sit upon T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was carried upon c. s. motabat did flutter upon H. p. rachaph 6. the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b.g. H.p.s. expansum the broad or spread heaven T. heb rachang to spread 11. bud and herb b. bud of the herb g. herbam virentem greene herb H. herbam teneram tender herb or grasse T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the herb of grasse s. bud herb p. heb seeding seed g.s. T.p. heb making seed H. apt to seed b. 12. after his kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his likenesse This is added by the septuagint 18. to rule in the day g. to rule the day b. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule the day s.p. heb 20. let the waters bring forth b. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. bring forth in abundance g. T. bring forth as wormes that is in abundance p. heb sharats 29. every tree b.g. T.p. heb gnets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum every kinde of wood bearing fruit s. H. 3. The Exegesis or Theologicall explication of doubtfull questions and obscure places QVEST. I. What the heaven and earth was created in the beginning vers 1. Vers. 1. IN the beginning God made heaven and earth c. 1. Moses here doth not onely generally or summarily set downe the creation of the world which afterward is described in particular which was the opinion of Chrysostome remembred by Augustine lib. 2. cont Manich. c. 3. 2. Nor yet doe we understand a certaine first matter whereof the heaven and earth were afterward made as Augustine seemeth to thinke lib. 1. Genes cont Manich. c. 7. and one Philastrius Bishop of Brixia doth affirme it to be heresie to say that this was the element of the earth afterward created but another earth as the matter whereof other things were made catalog haeres 3. Neither yet do we approve the opinion of the Schoolemen which by the heaven understand only Coelum empyreum the highest heaven above the starrie skie the seat of the Angels and blessed Spirits and by the earth a confused substance whereout other things were formed afterward of which opinion were Alcuinus Rabanus Lyranus Tostatus Catharinus with others for Moses specially intendeth to set downe the creation of things visible and David expounding Moses speaketh of these heavens here created which should perish Psal. 102.25 which are not those highest heavens subject to no change 4. Neither yet doe wee here exclude the creation of those invisible heavens with Mercerus but in this word comprehend as well the invisible as visible heavens Colos. 1.16 Iun. 5. This heaven and earth then here mentioned to bee created in the beginning are the same heaven and earth which are now comprehending the generall matter and seed whereout all other things in heaven and earth were made first created in the matter afterward perfected in forme and lastly beautified with their ornaments this then was the order of the creation First the same heaven and earth were created in a confused substance and unformed matter then the forme was added in the first and second dayes workes Lastly the ornaments produced as trees and plants and beasts in the earth starres in the skie fishes in the sea fowles in the aire Thus S. Paul expoundeth Moses that God made the heaven and earth Act. 14.15 God made the world Acts 17.24 so that this heaven and earth first made was no other than the world though not yet set in perfect order Of this opinion are Basil Ambrose Theodoret and most of the ancient Writers QVEST. II. What beginning Moses speaketh of Vers. 1. IN the beginning c. 1. This is neither to be understood as Iohn saith in the beginning was the word for there hee speaketh of a beginning without a beginning that is from everlasting but this was the
of the aire Hereunto agreeth the name given unto heaven which is called shamaiim of sham and maiim there is water which agreeth first unto the inferiour region of the aire where the raine is ingendred This name also is applied to the higher heavens also because the eye maketh no difference betweene them Mercer QVEST. XI How the waters were gathered together that covered the earth Vers. 9. GOd said againe let the waters vnder heaven bee gathered together into one place and let the dry land appeare and it was so Out of these words divers questions are moved not unnecessary to be knowne nor unprofitable to be handled which shall be touched in their order First it is enquired how the waters and whether they were gathered together which before covered the face of the whole earth 1. Some thinke that the earth was this second day created and by the earth mentioned v. 1. that matter is understood whereof the world was afterward made Of this opinion is the Master of sentences and Hugo lib. 1. de sacramentis but wee refuse it because the Lord saith not let there bee earth as when hee maketh other things but onely let the dry land appeare whereby it is evident that the earth was made before but now severed from the waters 2. Some thinke that the earth was equall and plaine without hils and mountaines that the waters might more speedily run together and that this inequality that now is of the ground begun after the flood but this conceit is contrary to the Scriptures Gen. 7.10 The waters prevailed fifteene cubits above the mountaines Prov. 8.25 Wisdome was begotten before the mountaines and hils therefore in the beginning there were both mountaines and hils 3. Others imagine that the waters were dried up by the fervent heat of the Sun and that the Northerne parts of the earth began to appeare first as the higher ground and the rest of the earth by little and little Eugubinus in Cosmopeia 4. Others that the earth was dried by a mighty winde as it was after the deluge see Tostatus But neither of these two opinions are probable for the dry earth appearing all at once was so prepared by a greater power than either of the Sun or wind which could not worke it at once and hardly in continuance of long time 5. Some thinke that the waters did run together and cover the other part of the earth opposite to this where wee dwell as Augustine seemeth to thinke lib. 16. de civitate dei c. 9. But the experience of skilfull Navigators as of sir Francis Drake Master Candish with others who by their famous travels haue compassed the wide Ocean hath found that part of the world to bee habitable as ours is and not to bee under the water 6. Paulus Burgens hath a strange device of this matter he thinketh that the water maketh a globe by it selfe and hath his proper center and so likewise the earth and this is the cause why the earth appeared dry because the water did forsake the land and was gathered to his owne center in addition ad postil Nicol. de Lyra. But this opinion is very false and absurd First for that the text saith that the water at the first covered the earth v. 1. and so made but one globe with the earth pressing to the same center unlesse he will say that God made a new kind of water the second day and indued it with new qualities which cannot be affirmed Secondly Isay 40.22 The Lord is said to sit upon the circle of the earth the word is chugh a spheare or circle as Iob 22.14 He walketh in the circle of heaven But experience sheweth that the earth without the sea maketh not a round globe or circle 7. Some thinke that the Sea is much higher than the land and so the waters were gathered as it were to a great heape that the dry land might appeare Thus Basil thinketh and Ambrose in his Hexemâ—ron l. 3. c. 2. but that this is not so it shall be shewed in the next question 8. Wherefore leaving these uncertaine opinions I rather incline to think that these might be the meanes and causes of the appearing of the dry land and separation of the waters First the water while it compassed the earth being of a lighter and thinner matter might be coagulate together and thickned as we see the sea water is of a grosser substance than the fresh water so be contained in a lesse compasse than before so Augustine lib. 1. de Genes ad literam 12. and Beda in his Hexemer Secondly the clouds being made this second day and the region or stretching forth of the aire called the firmament brought into fashion it is no other like but that a great part of the water was extenuate and evaporate into the aire and clouds a daily experiment whereof we have by the conversion of the mists clouds into water Thirdly the earth being much greater and deeper than the circumference of the water which compassed the earth might easily receive the water into the concavities and hollow places thereof which were appointed of God to bee receptacles for the water And that the earth is of a greater depth than the water that did at the first cover it thus it may appeare by taking the iust measure of the compasse oâ— the earth and so of the diameter that is the through measure thereof Then for the compasse circuit of the earth Aristotle affirmeth it to containe 50000 Italian miles â—ib 2. de coelo Hypparchus as Pliny witnesseth 34625. miles Eratosthenes 31500. miles Ptolome 22500. whom Basil followeth Alphragâ—nus 21500. Pharnelius 24514. But of late they which have compassed the whole Ocean doe find the circuit of the earth to bee but 19080. nineteene thousand and fourescore miles And the diameter thereof is found to be 7000. miles the semidiameter or space from the center of the earth to the circumference 3500 miles Now what the depth of the water was above the earth may be conjectured by the height of the middle region of the aire which is found by Mathematicians not to exceed 60. miles as they gather both by the twilights which extend no further and by the distance of meteors and exhalations which appeare in the aire Now the earth so far exceeding the water in depth might easily receive it into the hollow places concavities thereof which also is insinuated by the Hebrew word Kava that here signifieth to congregate or gather together from whence the latine word Cavus hollow may seeme to be derived as Pererius well noteth And this lastly is Ambrose conjecture that God did enlarge the low places of the earth and the force also of the waters might make them deeper lib. 3. Hexem c. 2. And this is agreeable to the Scripture Ps. 104.8 The waters descend to the place which thou hast founded for them the word Iasadh signifieth to lay a foundation
their mouth against heaven making the creature faulty and culpable whereas God created all things good tract 4. in Matth. But if it shall be objected that many things fall out according to the predictions of Astrologers I briefly answer that it commeth so to passe sometimes not by the dexterity of their wit and knowledge but either by the subtilty of Sathan that foretelleth what he himselfe is permitted to worke or by the credulity of such as consult with them whereby their affections give way unto the effect or by the secret disposing of Gods providence that such things should fall out for the probation of the faithfull and further confusion of misbeleevers QVEST. XXI Great Whales how said to be created Vers. 21. GOd created great whales 1. We need not because God is said here to create the whales which were made out of the water to have recourse unto that indigested matter which was made the first day of nothing Calvin So not only that is said to be created which is made of nothing but that also which is made new out of some matter as man is said afterward to bee created yet made out of the earth 2. But we deride that Jewish fable that God when he had made two great whales lest the increase of so huge a creature might tend to the destruction of the rest he did geld the male and salted the female to be meat for the just in the next world As though God did not foresee every thing before it was made and approved it being made and beside the Lord gave a blessing to all fishes and so to the whales among the rest to increase and multiply Mercer QVEST. XXII Of the great Whales Vers. 21. GReat Whales the word turmin signifieth a serpent dragon or great fish And this epithete great is not added without cause for the whale or great fish is the greatest of all living creatures Iob 41.24 In the earth there is none like him It is almost incredible what some writers report of the hugenesse of these creatures the Hebrewes write that whales have beene found of 500. stadia or furlongs in length Mercer Some have appeared in the waters of the bignesse of Islands Muscul. Pliny writeth that in the Indian sea there are certaine fish called balaenae whirlpooles quatuor jugerum of three or foure akors or furlongs in length and certaine long fish called pristes of 200. cubits and eâ—les in the riuer Ganges of 300. feet in length lib. 9. cap. 30. The same Author citeth Iuba King of Mauritania who maketh mention writing to Caius Caesar sonne of Augustus of whales in the Arabick coasts of 600. foot in length and 300. in breadth lib. 16. c. 40. Aelianus also writeth lib. 15. c. 21. that Alexander found in a caue in India a dragon supposed to be 70. cubits long they saw only his head out of the caues mouth not daring with the whole â—oast to approach neerer whose eyes appeared to be of the bignesse of a Macedonian target or shield These strange reports are found in forraine histories the truth whereof I will leave to the credit of the authors and the judgement of the readers Ambrose saith aequalia montibus corpora habere praedicantur the Whales are reported to have bodies equall to Mountaines Hexemer li. 5. c. 10. Certainly it is evident out of Scripture that these creatures of the sea are of a wonderfull bignesse as it appeareth both by that description Iob 41. His jawes are likened to doores v. 5. his scales to shields v. 6. hee maketh the sea to boile like a pot v. 2 2. As also by the story of Ionas where we reade that the Prophet was swallowed whole of a great fish and cast up againe And not to search further our owne Chronicles make mention of great fishes that have been taken as of one that was in length 22. yards being 12. foot broad betweene the eyes some of his ribs were 16. foot long his tongue 15. foot long three men might stand upright one upon another in the opening of the jawes Stow ann Elizab. 16. QVEST. XXIII Whether the fowles were made out of the water or earth Vers. 21. WHich the waters brought forth c. and every feathered fowle c. By these words it seemeth that the fowles had their beginning out of the water but the contrary is affirmed c. 2. v. 19. So the Lord God formed of the earth every beast of the field and every fowle of heaven c. To reconcile these places we neither affirme that the fowles were made of the thinner part of the water extenuated into the aire as Augustine lib. 3. in Genes ad lit c. 3. and Rupertus nor yet that they were made of mud or slime and so partly of earth partly of water as the Hebrewes not yet that they were made of the element of the water as Eugubinus in Cosmopeia nor yet that the fowles were made part of the water and part of the earth as wee see there are two sorts of them some that live in the water and some that keepe the land as Vatablus But we thinke that the fowles were created onely out of the earth Gen. 2.19 neither is the contrary affirmed here that the waters brought them forth but the Lord saith let the fowle fâ—ye upon the earth v. 20. so Iun. Cajetan Catharin QVEST. XXIV How and wherefore God is said to blesse the fish Vers. 22. ANd God blessed them c. 1. God is not said before to have blessed the herbs and trees as here hee blesseth these living creatures because the generation of living things whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in bringing forth young egges or wormes is a more admirable worke of nature than is seene in the increase of plants 1. In that the beasts of the earth are not blessed as here the fishes and fowles it is not because of the serpent that was to be accursed as the Hebrewes imagine but for that the abundance and number of the fishes exceedeth the other yet it must bee understood that God also blessed the rest though it bee not expressed 3. The Lord here first of all speaketh to the creatures because now he beginneth to create living things Iun. hee speaketh to them as he did to the whale to cast up Ionas not by any syllabicall voyce but by his omnipotent will and power which the creature forthwith obeyeth Mercer 4. The fishes are said to fill the waters the fowle to multiply because the fishes are more in number and they only live in the waters but the fowles live not only vpon the earth but other creatures beside 5. By the waters in the seas all other gatherings together of waters are understood but the Seas are named as the principall wherein there is greatest store of fish Iun. 6. Eugubinus here is deceived that thinketh that the fishes began to rise out of the water as soone as the Seas were gathered together and so every
day their creation was in working till the fifth day for this were to confound the workes of the creation which Moses precisely referreth to their severall dayes workes Mercer QVEST. XXV Whether all kind of creeping things were made in the beginning Vers. 25. EVery creeping thing If every kind of worme and creeping thing were created in the beginning then we refuse Augustines conceit that such creatures as are generated of dead bodies were not then made lib. 3. de Genes c. 14. For like as other perfect beasts were at the first formed out of the earth yet afterward left to their usuall generation so these creeping wormes flyes and such like might then have their creation as the rest though now ingendred by corruption of other matter Likewise wee reject Pererius conceit that thinketh those creatures which doe spring of corruption and are noysome and offensive to man not to have had their beginning then for by this reason neither should the serpent have beene created these creatures though hurtfull now to mans nature if man had not fallen should not have beene so We therefore rather allow Basils opinion that even these small beasts which doe spring from corruption now were produced in the first creation hom 7. in Genes and this is more agreeable to the text which mentioneth every creeping thing then to have beene made yet wee doe not thinke that there may not bee or is not in the world any other forme or fashion of flye or worme than was in the first creation but that the generall kind was then formed of such severall creeping things and a generall power and ability given to produce them out of such corruptible matter as is fit for their generation QVEST. XXVI Whether creatures of a mixed kind were made in the beginning ANother question also here ariseth concerning those kinds of beasts which are brought forth by a mixt generation as the mule by the mixture of the Asse and the Mare the Leopard of the Libbard and Lionesse the Lynx of the wolfe and hind whether these mixed kindes were created in the beginning Some doe thinke that they were but I hold rather the contrary with Rupertus lib. 1. de Trinitat c. 57. and for these reasons 1. because these are no new kinds but the first kinds made in the creation mixed and conjoyned together that we need not fetch their originall from the creation 2. Because wee finde it directly expressed in Scripture that Anah the sonne of Sibeon first found out mules in the wildernesse as he fed his fathers asses Gen. â—6 24 he was the first that found out the generation of mules by the unnaturall coupling of asses and mares 3. The Lord directly forbiddeth to plow with an oxe and an asse Deut. 22.10 much more unlawfull was it to couple divers kinds for generation than to yoke divers kinds together for tillage 4. By the same reason wee might fetch the patterne of other monstrous births from the creation as such whereof Plutarch maketh mention as of one Onoscâ—lis the daughter of one Aristonymus begotten of an asse and Epona begotten of a mare by Fulvius Stellus Plutarch parall 29. But these monstrous generations 〈◊〉 never by Gods creation or ordinance brought into the world but by mans wicked invention QVEST. XXVII How God made man according to his image Vers. 26. LEt us make man in our image according to our likenesse 1. We neither here approve the opinion of Ruperâ—us who by image here understandeth the second person of the Trinity by likenesse or similitude the third person namely the holy spirit lib 2. de Trinitat c. 2. for in that the Lord saith let us make man in ouâ— image the image of the whole Trinity is expressed and not the image of the father onely 2 Neither are the words so to be taken as though man was made according to the similitude of that humane nature which Christ the Sonne of God was to assume whereas the Scripture saith that Christ tooke upon him the likenesse of man Phil. 2.7 and not man his likenesse 3. We also reject the conceit of Eugubinus and Oleaster who thinke that God took upon him an humane shape when he created man and therefore said Let us make him in our image for neither did God the Father ever appeare in any such shape neither could it bee said to bee Gods image being assumed but for a time 4. Neither yet doe we distinguish these words as some of the Fathers Origen Basil Ambrose who referre image to the naturall gifts of reason understanding memory the similitude to the supernaturall gifts of grace as of holinesse righteousnesse for we see that the Apostle applieth the image to the work of grace in our renovation or regeneration Coloss. 3.10 Let us put off the old man c. seeing wee have put on the new which is renewed in knowledge after the image of him that created him Wee conclude therefore that there is no difference in the sense and meaning of these words but that one is the explication of the other QVEST. XXVIII Wherein the image of God consisteth in man ANother great question is here briefly to be discussed wherein this image of God consisteth according to the which man was created 1. Epiphanius judgeth it a matter incomprehensible because he thought that the perfect image of God is here understood without any difference or dissimilitude Epiphan haeres 70. whereas the Scripture saith not that man absolutely was made like unto God 2. Theodoret thought that man onely and not woman was created after the image of God whereas the contrary is evident vers 27. God created man in his image and then it followeth male and female created hee them signifying thereby that both were created according to his image And whereas the Apostle saith 1 Cor. 11.7 Man is the image and glory of God the woman the glory of the man he speaketh onely of the authority and preeminence given unto man wherein the image of God in that behalfe is more expressed in the man but not of the principall part of that image which as the Apostle saith consisteth in righteousnesse and holinesse according to which image the woman was created as well as the man Basil Chrysostome doe understand this image of the dominion which man hath over the other creatures Augustine of the immortality of the soule where in it is like unto God lib. de quantitat anim c. 2. Nyssenus in Hexemeron herein saith this image consisteth because the soule is capable of all goodnesse Damâ—scene because man hath free-will lib. 2. de fide c. 12. The Master of Sentences distinct 16. because man hath reason and understanding and therein excelleth all other creatures Others beside these faculties of the soule wherein the image of God is expressed doe further affirme that the likenesse is in these respects 1. Because that as all things originally are in God so also man doth participate with the nature of all creatures
a great distance Tigris by Ninive Euphrates by Babylon and then ioyning together and parting againe doe compasse Mesopotamia so called because it is betweene the rivers These then are the foure heads or streames of Paradise as hath beene shewed QVEST. XVII Whereof Adam was made and of the excellent constitution of his body Vers. 7. THe Lord God made man of the dust of the earth First it is evident that God only made man not the Angels they were not so much as preparers or temperers of the matter whereof man was made as some have thought for God himselfe said Gen. 1.26 Let vs make man 2. Man was made of the dust as the thinner and purer part of the earth not of a slimy matter mixed of earth and water as some thinke and this is evident by this reason Man was made of that element to the which he is last resolved but his body falleth at the last to dust Gen. 3.19 Dust thou art and to dust thou shalt returne Wee deny not but that out of dust God might prepare a second matter compounded of the elements and thereof frame mans body but it is curiosity to inquire after that which is not in Scripture expressed or out of the same by some collection may bee gathered 3. It is also evident that God made mans body of a more excellent constitution than any creature beside and of a fit temper to be a convenient instrument for his soule 1. Mans body hath the preheminence in respect of his upright stature whereas other creatures looke downewards whereby he should be admonished to looke upward toward his Creator and to behold the heavens as also thereby is signified the lofty dominion and command which is given unto man over other creatures 2. The temperature of mans body is most excellent whereas other creatures by reason of their grosse and cold humours doe grow over beasts with haire fowles with feathers fishes with scales 3. The fashion of mans body and the ready use of his members surpasseth all other creatures as God hath given unto man his hands whereby he worketh and perfecteth the invention of many profitable art 4. Though other creatures in the quicknesse of some senses exceed man as the vulture in seeing the dog in smelling the moule in hearing the spider in feeling and in strength many beasts goe beyond man yet herein is mans excellency that he both better discerneth and judgeth of the outward sense and is endued with reason wherby he subdueth all other creatures to his service and so maketh use unto himselfe of their strength sense or what other naturall faculty they have Lastly it was fit that mans body should bee made of an earthly not of an â—ethereall or celestiall matter because he was to live in the earth and for that such a body was fittest to bee capable of sense by the which the soule being sent into the body as a naked table might gather experience and by experience knowledge Perer. QVEST. XVIII In what state or age Adam was created 1· FVrther that Adam was created in a perfect age it is without question because his body was in the first instant apt to generation for the Lord said unto them increase and multiply and immediately after his transgression Cain was begotten Genes 4 1 2. But in what age and stature of body Adam was created it is not so certaine some think that he was made about the yeares of Christs age between 30. and 40. but I rather approve their collection that thinke his body was in the creation of the same growth and perfection wherein those long lived Patriarks were fit for generation which was about 65. yeares for at that â—ge Kenan Henoch begat children and none under those yeares Genes 5.12 whereupon it followeth that 〈◊〉 Adams bodie did shew as it were 50 or 60 yeares in his creation he might well bee thought to bee â—ongest liver of all the Patriarks for he lived after his creation 930 yeares to the which adde 50 yeares â—ll which time his bodie if it had beene borne would haue beene growing to that state wherein he was â—reated and so he shall exceed the age of Methuselah who lived but 969 yeares 3. But that is a ridiculous conceit of Ioannes Lucidus lib. 1. de emendat tempor c. 4. that Adam was the biggest Giant that ever was and Moses Barcepha reporteth the like fansie of some that iudged Adam to be of that bigge stature that 〈◊〉 could wade ouer the Ocean This fansie is grounded vpon the Latin text Iosu. 14.15 the name of Heâ—orn was before Ciriatharbe or citie of Arbah Adam the greatest among the Anakims is there placed and â—hose Anakims say they were Giants Contra. But the text in the Hebrew is thus he was a great man among the Anakims meaning Arba before mentioned the word indeede is Adam which is here no proper name but a common name for a man as it is taken in the Scripture he a great Adam or man among the Anakims if Adam should be taken properly then must they make the Giant Arba and Adam all one which is impossible the one living before the other after the floud QVEST. XIX Whether Adams soule was created after his bodie Verse 7. ANd breathed in his face the breath of life and the man was a living soule 1. We neither thinke that Adams soule was created before his bodie as Plato among the heathen and Origen among the Christians thought that all soules were made together in the beginning and after sent into the bodie 2. Neither that Adams bodie and soule were created in the same instant together as Damascen lib. 2. de fide c. 12. Thomas Aquinae with others are of opinion 3. But wee rather judge with Chrysostome hom 12. that Adams bodie was first framed out of the dust and then God breathed into it life and this opinion is most agreeable to the text that God first made man out of the dust and then breathed the breath of life and so he became a living soule so that he was not a living soule in the first instant of his creation but after God had breathed into him the breath of life such also is the generation of Adams posteritie the bodie is first framed in the wombe and then the soule is infused as David describeth the manner of his conception Psalm 138.15.16 I was made in a secret place and fashioned beneath in the earth thine eyes did seeme when I was yet without forme where David may seeme to allude to Adams creation who properly was framed beneath in the earth and of whom also it may truly bee said that God saw him when hee was yet without forme QVEST. XX. What is meant by breathing the breath of life Vers. 7. THe Lord had formed man c. 1. The word is jatsar which signifieth to fashion or to give shape so the Lord here doth perfect the feature of man 2. He is made
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâ—ls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâ—fied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâ—spleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâ—es orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ— sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâ—ant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
hindred a greater good namely the peopling and replenishing of the world But the contrary is evident that they greatly sinned in this their proud enterprise 1. Their impiety toward God appeareth Augustine saith erigebant turrim contra dominum they erected a tower in despite of God as the Prophet Isay according to this paterne bringeth in the King of Babel vaunting himselfe I will ascend above the height of the clouds I will be like the most high Isay 14.14 2. Their vanity appeareth that seek to be famous in earth not by good works to be glorious in heaven Calvin vide radicem mali saith Chrysostome see the root of evill they seeke to be famous â—dificiis non eleâ—mâ—synis by buildings not by almes 3. Iosephus noteth their disobedience that knowing as it is most like from Noah that it was Gods ordinance that by them the earth should be replenished yet wilfully oppose themselves to the counsell of God 4. Philo observeth their impudency ô insignem impudentiam that whereas they should rather have covered their sinnes they proclaime their pride tyranny voluptuousnesse to all posterity It is uncertaine whether Noah were present it is most like he was not or that he consented not unto them And it appeareth by the punishment that God misliked their very act for he saith vers 6. neither can they now be stopped from whatsoever they have imagined that is they proceeded with a violent rage that nothing could stay them neither the feare of God nor the expectation of his judgements but whatsoever they had proudly devised they will as wickedly prosecute QVEST. VII How the Lord is said to descend Vers. 5. BVt the Lord came downe to see the City c. God is not said to descend to see 1. as though any thing hindred his sight in heaven for all things are naked and open to his eyes II. bâ— 4.13 2. Neither as though God went from place to place or were absent any where for the Lord filleth heaven and earth heaven is my throne earth is my footstoole c. what place is it that I should rest in Act. 7.49 But the Lord is said to descend to see c. 1. In respect of the new effect in manifesting his judgement re ipsa patefecit he shewed indeed that hee was not ignorant what hee did Augustine Calvin 2. Or for that he caused his Angels to descend and so is said to descend in his Ministers Augustine 3. Or as Cajetane quia extendit se cura providentia usque ad infima because God extendeth his care even unto the lowest things in the world as it is in the Psalme Who is like unto the Lord c. who abaseth himselfe to behold things in the heaven and earth Psal 113.5 4. God hereby also sheweth his patience non ab initio illorum repressiâ— insaniam c. he did not at the first represse their madnesse but used lenity towards them 5. Vult nos admoneri ne fratres temere condemnemus c. God would have us taught hereby not rashly to condemne our brethren Chrysost. God therefore giveth a rule to man first to examine a cause before they judge as the Lord first seeth and knoweth before he punisheth Muscul. 6. And by descending here is understood the punishment which followed as if God should have said Non amplius dissimulâ—mus eorum sâ—elira sed quam primum ea puniamus Let us no longer winke at their sinnes but presently punish them Rabbi Moses Aegyptius Basil maketh this distinction that God de coelo aspicit is said from heaven to behold the righteous but descendendo dicitvr invisere deus c. God is said to descend to visit the ungodly but this distinction alwayes holdeth not for both the Lord is said to looke downe from heaven upon the wicked Psal. 141. and the Lord is said to descend for the deliverance of his people Exod. 3.8 QVEST. VIII To whom God spake saying come let us goe downe Vers. 7. COme let us goe downe c. 1. The Lord speaketh not here to the Angels as August Gregory Philo Cajetane with others or to the persons of the Trinity and Angels together Mercer 2. But this is the consultation of the whole Trinity as v. 8. it is said Iehovah scattered them This speech is answerable to that Gen. 1. in the creation of man Come let us make man and those to whom God speaketh here hee maketh as equall in the same degree Come let us goe downe sic Raban Rupert Calvin 3. God indeed sometime useth the ministery of Angels not that he needeth their helpe but as Philo saith videt quid se quid creaturas deceat God seeth what is meet for himselfe what for the creatures for God is more honoured in such Ministers and mens infirmity thereby helped But at this time and in this case God needed not the ministery of Angels this confusion of tongues was his immediate worke as was the gift of tongues Acts 1.4 Wherefore to dispute there how God speaketh to Angels and invisible spirits is superfluous which may notwithstanding bee done two wayes either as Augustine saith veritas incommutabilis per seipsam ineffabiliter loquitur the unchangeable verity speaketh by it selfe after an ineffable manner Gregory sheweth another way Quicquid agere debent in ipsa contemplatione veritatis legunt c. They do as it were read in the contemplation of the verity what they should doe The Angels are either inspired by God to know his wil or they behold in God as the Schoolemen say as in a glasse what is to be done But the first is the way whereby God speaketh to Angels the other is but a speculatioÌ„ of man QVEST. IX Whose language was confounded Vers. 7. ANd confound their languages c. 1. Pride bringeth confusion of tongues humility as in the Apostles obtained uniting of tongues Act. 2. Greg. 2. It appeareth how hurtfull the conspiracy of the wicked is for if now in the beginning they abused the uniting of their tongues to so great madnesse how outragious is it like they would have beene afterward when their multitudes had beene more increased Chrysost. 3. Not every mans language was confounded for then all society would have beene taken away even in families but the speech of certaine kindreds and companies was changed QVEST. X. What caused them to leave off building Vers. 8. THey left off building c. 1. The confusion then of tongues made them leave off building not any great wind or tempest that tumbled downe their worke as Sybilla and Abidenus in Eusebius neither were the tongues confounded by little and little as Aben Ezra but all at once Mercer 2. The building of the City was intermitted for an hundred yeares untill Semiramis but the Tower of Babel was not heightened but only enclosed in the Temple of Belus which continued till Herodotus time an 1400. yeares Perer. QVEST. XI Of the name of Babel Vers. 9.
men departed to bee worshipped both Noah and Sem being yet living to direct the righteous seed 2. Neither is it to be thought that Terah was so grosse an Idolater that he made images of clay to be worshipped as Epiphanius 3. Neither is it probable that Terah was altogether free from the Idolatry of the Chaldeans and that he was cast out thence and constrained to flee into Mesopotamia as it is in the story of Iudith chap. 5. vers 7 8. for the contrary is affirmed Iosu. 24.2 that Terah served other Gods 4. Neither is it to be supposed that Terah and his family as Augustine thinketh were persecuted of the Chaldeans for the true worship of God for herein Abrahams faith had not beene so commendable in obeying the calling of God as the Apostle noteth Heb. 11.8 if he were driven out before and forced to flee his Countrey 5. And to thinke that Terah was first a worshipper of God and afterward fell to Idolatry in Charran it is not like seeing Abraham left not his father till he died as Tostatus and Pererius imagine But it is more like that Terah was at the first an Idolater when he dwelt beyond the River in Chaldea as is expressed by Iosua 24.2 who afterward obeying Gods calling left his Countrey with the Idolatry and superstition thereof and came out with his sonne to Haran thinking to goe to Canaan but being stricken in yeares he there stayed and after some few yeares died Mercer QVEST. XXV Whether Abraham at any time inclined to superstition AS touching Abraham also whether he were at any time infected with the superstition of the Chaldees there are divers opinions as they are cited by Pererius 1. Suidas thinketh that Abraham at fourteene yeares reproved his father for his Idolatry But it is not like that Abraham being brought up under superstitious parents not yet acquainted with Gods voice and wanting other meanes was so soone called 2. Neither doe I thinke with Philo that Abraham knew not God but postquam solâ—m vertit after he had changed his Countrey when he was welnie 70. yeares old that Abraham was so long nusled up in superstition 3. Neither doe I consent to Iosephus that Abraham ex siderum observatione c. that Abraham by the observation of the starres the earth and Sea beganne first to acknowledge the true God But Abrahams first calling was from God the Lord saith I tooke your father Abraham from beyond the floud Iosua 24.2 God called him both from that Countrey and the Idolatry thereof 4. The opinion of some Hebrewes is more probable that Abraham at forty eight yeares beganne to acknowledge the true God ex Perer. But at what time of his life Abraham was called it is uncertaine yet as certaine it is that he at the first before God called him was tainted with superstition 1. That place in Iosua seemeth directly to prove it Your father 's dwelt beyond the floud in old time Terah the father of Abraham and father of Nachor and served strange Gods Iosua 24.2 All those that dwelt beyond the River were at the first Idolaters even the whole family of Terah sic Lutherus 2. Gods mercie more notably appeareth in that hee called Abraham first before he knew God that not Abrahams sincerity but Gods love was the beginning of his calling as Moses saith because God loved your fathers he chose their seed Deut. 37. 3. It is not like but that Abraham being brought up in a superstitious family did also at the first savour of their superstition and therefore is bid to come out of his fathers house Gen. 12.1 And seeing Terah Abrahams father as is shewed before and as Chrysostome thinketh hom 13. in Genes was addicted to Idolatry till he obeyed the calling of God to goe out of that countrey it is more like that Abraham also did sleep in the same sinne till God roused him and called him away then that he was never inclined to Idolatry as Pererius thinketh 4. Places of doctrine 1. Doct. Of Gods providence Vers. BVt the Lord came downe c. Here wee learne that God sitting in heaven beholdeth all things that are done in the earth not as the wicked say in their heart God hath forgotten and hideth away his face and will never see Psalm 10.11 But as the Psalmist saith in another place Hee that dwelleth in the heavens shall laugh the Lord shall have them in derision Psal. 2.4 2. Doct. Of the Trinity Vers. 7. LEt us goe downe and confound c. This is the speech of the whole Trinity whereby may bee prooved the distinction of persons and whereas vers 9. it is said in the singular number the Lord confounded c. thence is gathered the unity of substance sic Calvin Rupert lib. 4. comment in Gen. c. 42. 3. Doct. Conditionall prescience in God Vers. 6. THey cannot now be stopped from whatsoever they have imagined c. God did foresee that they would by no meanes give over their enterprise if they were not letted of their purpose so that by this it is evident that God foreseeth not only what shall be certainly done in the world but what might be conditionally done if there were no let as the Lord telleth David that the men of Keilah would deliver him if he staied there 1 Sam. 23.12 So our Saviour saith that if the great workes which were done in Corazin and Bethsaida had beene done in Tyrus and Sidon they had repented Matth. 11 â—2 foretelling what was likely to have beene done that condition presupposed Where we see a manifest difference betweene Gods power his prescience and decree or predestination God in respect of his omnipotent power can absolutely doe more than he doth or will doe in respect of his all-seeing prescience he doth foresee not only simply what shall be done but conditionally what is likely to bee done if other conditions and circumstances concurred But God decreeth no more but what shall come to passe his counsell must stand his decree is alwayes absolute not conditionall as the Lord saith by his Prophet As I have purposed it shall come to passe as I have consulted it shall stand Isay 14 24. 5. Places of Confutation 1. Confut. Against Iulian that there is but one God Vers. 7. COme let us goe downe Wicked Iulian urged this place to prove his impious polythian a multiplicity of Gods for here not one saith hee but many of like authority come downe to confound their languages ex Muscul. But if this wicked Apostata had looked a little further into the ninth verse there he might have found that the Lord Iehovah not many but one did confound their languages they were then divers not Gods but persons yet one Godhead and divine power 2. Confut. Against Origen that the Lord not the Angels confounded tongues SEcondly Origen thought that the Angels confounded those languages And according to the number of those nations so were there severall Angels presidents over
and blesseth God he blesseth neither bread nor wine the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham the Priest onely delivereth bread to the people and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance as is touched before the Masse-priest saith their substance is changed 6. Melchisedeck worshippeth God not the bread and wine the Masse-priest adoreth both So that in truth this example of Melchesedeck if they will stand to their tackling maketh altogether against the popish Masse sacrifice and nothing for it 4. Confut. Wherein Melchisedecks Priesthood consisted WHerein then the comparison holdeth betweene Christ and Melchisedeck the Apostle sheweth Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse so our blessed Saviour was indeed a King of righteousnesse Isay. 11.4 With righteousnesse shall he judge the poore 2. Melchisedeck was King of Salem that is of peace Heb. 7.2 so the Messias is a Prince of peace Isa. 9.6 3. Melchisedeck was without father or mother that is they are not mentioned in the story but Christ was truly without father as he was man and without mother as God 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie so none can declare Christs generation as he is God Isa. 53.8 5. Melchisedeck had no beginning of his life or end of his dayes that is expressed in the Scripture but Christ the word is truly without beginning being from all eternity neither shall he have any end He is Alpha and Omega the beginning and the end Revel 1.8 6. As Melchisedeck was both a King and a Priest so our Saviour is Prince of all the Kings of the earth Revel 1.5 and he is our great high Priest Heb. 4.14 7. But especially in these three points following did Melchisedeck resemble our Saviour as Melchisedeck was not a Priest anointed with any materiall oyle as Aaron but declared so to be by Gods owne mouth and the testimony of the spirit so Christ was anointed by the spirit of God Luk. 4.18 and made a Priest by an oath The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 7.21 8. As Melchisedeck was greater than Abraham for he blessed him and than Levi that payed riches in Abrahams loynes Heb. 7.4.9.10 so the Priesthood of Christ is greater than the Priesthood of Aaron 9. But herein most of all is Melchisedeck likened to the sonne of God because he received his Priesthood from none nor passed it over to any other in like manner as Christ succeeded none so neither doe any succeed him but he endureth ever and hath everlasting Priesthood Heb. 7.24 Object As Christs Priesthood is everlasting so it was necessary that he should have a sacrifice which should continue for ever 1. Which cannot bee the sacrifice upon the Crosse for that was but once done 2. Therefore it can be no other than the sacrifice of the Eucharist 3. neither doth it suffice to say that the efficacie or vertue of his sacrifice upon the Crosse continueth for ever for in this sense Noahs sacrifice might be said to be eternall because the efficacie of it remaineth still in keeping the world from being destroyed by water Perer. disp 7. in 14. Genes Answ. 1. But the Apostle sheweth the contrary that the once oblation of Christs body is that everlasting sacrifice of our high Priest Heb. 10.14 With one offering hath he consecrated for ever them that are sanctified 2. But the dayly sacrifice of the Masse it cannot be the Apostle saith which needed not dayly as those high Priests to offer up sacrifice Heb. 7.27 that cannot be an everlasting sacrifice which is dayly renewed and the sacrifice offered in the Church shall determine with the militant state thereof in earth and therefore cannot be everlasting 3. Noahs sacrifice procured no eternall or spirituall but a temporall benefit though to continue while this world lasteth and Christs sacrifice gave that durable force to Noahs sacrifice which was a figure thereof therefore Noahs sacrifice cannot be called everlasting or himselfe an everlasting Priest seeing that efficacie was not in himselfe or his sacrifice but in Christ the everlasting Redeemer and Priest 6. Places of Morall observation 1. Observ. Light afflictions goe before heavy judgements Vers. 2. THese made warre with Bala king of Sodom c. The Lord before he purposeth to bring an utter destruction upon any doth first admonish them with light punishments so he healeth with Sodome first they are scourged by these foure Kings of the East but seeing they received no warning thereby afterward the Lord rained upon them fire and brimstone Perer. We learne then that we should not neglect the gentle corrections of God lest they draw on heavy judgements thus God dealt with his owne people who were chastised sometime by a famine by the sword by the pestilence but when none of these would serve they were swept away and carried into captivity 2. Observ. To dwell among the wicked is dangerous FUrther in that Lot was carried away with the Sodomites we see that good men may together with the wicked taste of temporall judgements and what a dangerous thing it is to have any habitation or dwelling among the ungodly Muscul. therefore the Scripture saith Goe out of her my people that ye be not partakers in her sinnes that ye receive not of her plagues Revel 18.4 3. Observ. Rebellion no not against hard governours is to be attempted Vers. 4. TWelve yeares were they subject c. but in the thirteenth they rebelled first we see the justice of God in punishing the wicked life of the Sodomites with a tyrannicall government so the Prophet pronounceth this a curse upon the ungodly set thou a wicked man over him Psal. 109.6 Beside God punisheth the Sodomites for their rebellion where then a government is established though it be hard and unjust nothing is tumultuously to be attempted against it as the Lord commandeth that the King of Babylon who was but an hard Lord should be served and obeyed Ier. 27.8 Calvin 4. Observ. Riches evill gotten commeth to an evill end Vers. 12. THey tooke all the substance of Sodome c. They which used not their wealth to the good and comfort of the poore as the Sodomites did not Esech 16.49 doe heape it up to bee a prey for the enemie Calvin so the King of Babel boasteth That as a nest he had found the riches of the people Isa. 10.14 which they had first wrongfully scraped together 5. Observ. Gods enemies and the enemies of our Church our enemies Vers. 20. WHich hath delivered thine enemies c. Lots enemies are called Abrahams enemies and so indeed wee should account the enemies of Gods people and Church our enemies though in particular they have not hurt us Luther So the Prophet saith Doe not I hate them that hate thee c. I hate them with an unfained hatred as though
for the better if our sinnes let not and I hope to use the saying of Moses that their eyes shall looke till they fall out of their heads Deuter 28.32 before that shall befall us which they have so long desired True it is that this land aboundeth with many sins which God grant may be purged from among us but we trust that God will chastise us as a loving father with his owne hands and not give us over to bee punished of a nation more wicked than our selves though we are great offenders yet not as the Amorites an uncircumcised nation but as the Israelites the Lords owne people It is therefore great presumption in this popish writer to sit in Gods place to make them Amorites that are no Amorites and to threaten judgement where the Lord purposeth to blesse Ambrose upon those words in the Psalme 119.106 I have sworne and will performe thus writeth Noli usurpare exemplum sacramenti qui implendi sacramenti non habes potestatem c. let this example bee no warrant unto thee to take an oath unlesse you had power to keepe an oath so this prophecy against the Amorites can be no ground to the Frier of such false application unlesse he were appointed to be Gods Minister for the execution CHAP. XVI 1. The Method and parts THis Chapter hath two parts the giving of Hagar by Sarai to Abraham from v. 1. to 5. the sequele thereof from thence to the end In the first part 1. There is the cause that moved Sarai to give Hagar on her part because she had no children v. 1. on Hagars part shee hoped to have a childe by her v. 2. 2. The manner is expressed how Hagar was given and when v. 3. 3. The effects and fruits Hagar is conceived with childe v. 4. Secondly the sequele of this marriage is first the departure and flying away of Hagar v. 5. to 7. then her returne with the occasion thereof Hagar flyeth because Sarai corrected her this she did by Abrahams leave Abraham gave leave because Sarai complained because Hagar despised her v. 4 5. In Hagars returne 1. the Angell biddeth her goe and humble her selfe to her mistresse v. 8 9. 2. the Angell prophesieth of the number of her seed v. 10. of the name of her sonne v. 11. his quality and condition v. 12. 3. Agars thankfulnesse and obedience is expressed ver 13 14. 4. the accomplishment of the prophecie concerning the birth and name of her sonne 2. The difference of translations v. 3. she tooke Agar the Egyptian H. then Sarai Abrahams wife tooke Hagar caet v. 5. thou doest me wrong H.S.B.G. I have judgement against you C. the injury done to me be upon you Tr. mine injury is upon thee P. heb It is more like that Sarai maketh Abraham the cause of her wrong because he corrected no Hagars male pertnesse than that she wished evill unto him v. 7. which is in the way toward Sur in the wildernesse H. which is in the way Agara C. which is in the way to Sur. caet the Sept. have not this clause v. 11. The Lord hath received thy prayer C. marked thine affliction T.P. heard thy tribulation caet 12. His hand against every man and every mans hand against him caet but the Chalde hath he shall stand in need of all men and all men of him 13. I have seene the things behind him that seeth me H.P. I have seene him face to face that seeth mee S. I have looked after him that seeth me B.G. I doe see after him that seeth me Tr. that is I have seene God and live 14. Betweene Recam and Agara C. Cades and Bered 3. The explanation of doubts QVEST. I. Whether Sarai gave Agar to Abraham by Gods instinct Vers. 2. I Pray thee goe in unto my maid c. 1. It is most like that this Agar as Philo noteth though by nation an Egyptian yet in religion was of Abrahams faith for he would not be unequally yoked with one of a divers faith 2. It is also probable that seeing Abraham did goe in unto her only for procreation that after she conceived hee did no more company with her as Philo also observeth lib. de Abraham 3. But it is unlike that Sarai gave this counsell to Abraham to take her maid by Gods instinct as Iosephus thinketh for God would not goe against his owne ordinance they two shall bee one flesh Gen. 2.4 Neither did Sarai this so much for desire of procreation and to try as Chrysostome conjectureth whether the cause of sterility were in her or her husband but chiefly in regard of the blessing which was promised to Abrahams seed in which respect her fault is somewhat excused yet it cannot be defended because she faileth in the meanes 5. Neither is it like that this Hagar was Pharao his daughter as some of the Hebrewes but some of the maids rather of Pharao his house that were given to Sarai Gen. 12.16 QVEST. II. Why ten yeares of Abrahams dwelling are mentioned 3. THen Sarai tooke Hagar c. after Abraham had dwelled ten yeares c. 1. Plutarke hath the like story of Stratonica that being barren gave unto Dejotarus her husband Electra by whom he had children thus the heathen were readie to imitate the infirmities of holy men and women but not to follow their vertues 2. Mention is here made of tenne yeares not because this time is set as the Hebrewes imagine for the triall whether the wife is like to be barren or fruitfull for Rebecca was twentie yeares barren neither as Cajetan to shew that Sarai was past hope of children who was now 75. yeare old tenne yeare younger than Abraham but rather as Chrysostome noteth both to shew Abrahams constant and chaste love toward his wife that notwithstanding this experience of her barrennesse did content himselfe with her and his faith toward God that staying thus long after the promise yet despaired not of the performance thereof Perer. QVEST. III. Of Hagars sinnes Saraies faults and Abrahams infirmity Vers. 6. SArai dealt roughly 1. In Hagar divers faults are discovered first her unthankfulnesse and contempt toward her mistresse that had so much honoured her secondly her obstinacy in refusing to be corrected but flying away then her froward mind in taking the way by Sur into Aegypt thinking never to returne Oecolamp and so to play the Apostata from her faith which she learned in Abrahams house 2. Sarai also diversly sheweth her infirmity first her patience in being so much moved at the insolency of her maid then her rashnesse in charging Abraham without cause and wishing God to bee judge against her selfe Musculus thirdly her too great sharpnesse and severity against Hagar as Ambrose noteth which was constrained to escape her hands by flying away immoderatius permissa ultione utitur c. Sarai in her anger doth intemperatâ—ly use the power committed to her lib. 1. de Abraâ— c. 4. so also
is interpreted to spoile conquer or overcome and so they say that God did here invert or overcome the order of nature in causing the barren to beare But Oukelos Hierome Pagnine Iunius doe better translate Omnipotent God then is called Shaddai that is omnipotent and all-sufficient for his omnipotencie includeth also all-sufficiencie QUEST III. Of the change of the name of Abram to Abraham Vers. 5. NEither shall thy name any more bee called Abram but Abraham 1. Hierome thinketh that the Hebrew letter he is borrowed from the name of God Iehovah added to Abrams name tradit in Genes 2. Ferus maketh this mysticall signification of it that God by giving Abraham a letter of his name doth thereby give even himselfe unto him as also thereby is signified that God should also bee borne of the seed of Abraham and this should bee in the fourth millenary or thousand yeare after the beginning of the world as this letter was added in the fourth place 3. Chrysostome thinketh that Abram signifieth one that passeth over because hee passed over the river mistaking the name Abram and Hebrew for the same whereas the first beginneth with aleph the other with am 4. Philo interpreteth Abram an high father Abraham the high father of the voice and so divideth Ham the syllable added from Hamah that signifieth to make a sound or noise thereby insinuating that Abram of an high father who was given to the contemplation of the starres and high things was now become a perfect wise man for hee is a wise man that is a master of words and guideth his tongue 5. But all these are mens conjectures the Lord himselfe sheweth the reason of this change because the Lord had made him Abh hamon a father of a multitude so that Ham the last syllable of Abrahams name is the first of the word Hamon that signifieth a multitude sic Eugubinus Munster Iun. and hereupon the Hebrewes well observe that God to those which he loved added a letter of his owne name Iehova as the letter He to Abrahams and Sarahs name the letter jod to the name of Iehosuah who was called Hoshea before 6. But yet it appeareth not why the letter Resh remaineth still in the name of Abraham 1. Ab. Ezra thinketh that it is borrowed from abir which signifieth strong and so Abraham betokeneth a strong or mighty father of a multitude 2. Rasi thinketh it is inserted to shew him to bee father of Aram his owne Countrey 3. Some of the Hebrewes thinke that Resh is not taken away though He be added because God doth not use to take from names but to put to them which observation is not true for the Lord taketh away one letter from the name of Sarai namely jod and putteth to He. 4. Mercerus thinketh that Resh is of rabh which signifieth much or great and so maketh this to be the sense of Abrahams name a father of a great multitude 5. But I preferre the common opinion that Resh remaineth of Abram and nothing is changed but onely He added and so Abraham signifieth an high father of a multitude Now whereas it is the opinion of the Hebrewes that it is a sinne and transgression of Gods commandement to call Abraham any more by the name of Abram it appeareth to be otherwise for Nehem 9.7 he is called Abram therefore where the Lord saith thy name shall be no more called Abram it is not so much a commandement as an honourable favour vouchsafed to Abraham in the change of his name Mercer QUEST IV. The reasons why circumcision was instituted Vers. 10. LEt every man childe among you be circumcised Of this institution of circumcision divers reasons are alleaged 1. Philo alleageth foure the fore-skinne was commanded to be cut off for the better preventing of the disease called the carbuncle that the whole body might be kept more pure or cleane and that no soile or filth should be hid under the fore-skinne that they might be more apt to generation that the part circumcised might better expresse the similitude of the heart 2. Moses Aegyptius saith that circumcision helpeth to bridle and restraine inordinate lust and concupiscence of the flesh but the contrary appeareth for no Nation is more given over to carnall lust than the Egyptians Saracens Turks that are circumcised 3. Some thinke circumcision in that part was prescribed for the greater detestation of the superstition of the Egyptians and other Nations that did adore that part and make an Idoll of it under the name of Priapus and did carry it about in open shew in their wicked Idolatrous solemnities But there are better reasons for the institution of circumcision and more fruitfull signification The use then of circumcision is partly politicall partly morall partly theologicall The pollice consisted herein that circumcision at the first was a note of difference and distinction betweene the holy people and all other Nations though afterward other Nations as the Idumeans Arabians Aegyptians tooke up the same rite to be circumcised Thus David called in disdaine Goliah the uncircumcised Philistim as hereby discerned from the people of God 1 Sam. 17.36 Beside by circumcision they were admonished to separate themselves from all other Nations neither to joyne with them in marriage nor to learne their manners Thus the sons of Iacob said to the Sichemites we cannot give our sister to an uncircumcised man Gen. 34.14 For this cause Theodoret noteth that circumcision was neglected all the time of the sojourning of the Israelites in the desart because there was then no feare of conversing with other Nations in those solitary places The morall use of circumcision was to teach the inward mortifying and circumcising of the heart as Irenaeus well observeth out of Deuteronomie chap. 10. vers 16. Circumcise the foreskinne of your heart Ambrose noteth another morall point Vt puderet unumquemque provictioris aeta is labors vel dolorâ— cedere quorum utrumque tenera infantia vicisset that men of yeares should be ashamed to give place to labour or griefe which they overcame in their infancie The Theologicall use of circumcision was partly commemorative of the covenant which God made with Abraham and his seed which served as a sure bond to keepe them in obedience to walke uprightly before God Gen. 17.10 Partly demonstrative in expressing by the part circumcised the instrument of generation that originall contagion which is derived by naturall propagation And so Augustine and Bede doe understand those words vers 14. the uncircumcised man childe shall be cut off because he hath broken my covenant Illud significatur pactum quod cum primo homine iniit Deus that covenant is meant which was made with the first man which transgression even Infants by their originall corruption are guilty of Partly it is figurative both typicall in shadowing forth faith in Christ for remission of sinnes and therefore is called by the Apostle The seale of the righteousnesse of
Lot refuseth to goe to the mountaines Vers. 20. SEe now this City hereby c. 1. Neither was this done in mystery that Lot refused the mountaine to dwell in Zoar to signifie as Gregory collecteth that a low humble and meane life is to bee preferred before high places 2. neither did Lot refuse the high places because of the craggy rockes and steepe hils which are to bee seene in the mountaines of Engaddi 3. But Lot himselfe giveth two reasons why he preferreth Zoar before the mountaines one in respect of himselfe because the City was hard by and he might sooner escape thither than to the mountaine the other in behalfe of the City he intreateth for it because it was but a little one and not likely to bee so wicked as the more populous Cities QVEST. XVII How the Lord saith I can doe nothing Vers. 22. I Can doe nothing c. 1. Some apply this to the Angels which could not exceed Gods commission Muscul. 2. Some to Christ in respect of his humanity to be assumed 3. But it is better understood of Christ as hee is God neither doth this restraine the power of God which is no otherwise executed but according to his will hee cannot because hee will not neither can change his decree concerning the saving and delivering of Lot as in the like phrase of speech it is said in the Gospell that Christ could doe no great workes in his owne countrey because of their unbeleefe Mark 6.5 for like as the Lord promiseth and purposeth a blessing to the faithfull as here deliverance to Lot so he hath decreed to with-hold it from unbeleevers 4. The Hebrewes doe here but trifle that the Angell is here deprived of his power because hee did arrogate it to himselfe v. 13. and that they were deprived of their ministry 138. yeares till Iacobs ladder QVEST. XVIII Of the name of the City Zoar. Vers. 22. THe name of the City was called Zoar. 1. It is then corruptly called Segor as the Latine and Septuagint read 2. Theodoret also is deceived that saith Segor signifieth the opening of the earth because the earth swallowed up the inhabitants of this City for that is the signification of Bela which was before the name of the place Gen. 14.2 derived of the word balaug to swallow or devoure 3. The right etymology then of the word is here given by Lot because it was tsegnar a little one 4. This was an happy change not only of the name but of the condition and state of the City before it had the name of destruction but now it is called little that it might put them in mind of Gods mercy in sparing of the City for that time at Lots request Muscul. QVEST. XIX How the Lord rained from the Lord. Vers. 24. THe Lord rained brimstone and fire from the Lord out of heaven c. 1. This is not all one to say the Lord rained fire from himselfe as Vatablu◠Oleaster with others that note this to be a phrase of the Hebrewes to put nownes for pronownes as Gen. 4. Lamech saith heare ô ye wives of Lamech for my wives 2. Neither doth it only signifie that this was an extraordinary and miraculous raine caused by the Lord himselfe beside the course of naturall causes as Cajetane 3. But this place was well urged by the fathers to prove the eternity of Christ that the Lord Christ to whom the father hath committed all judgement did raine from Jehovah his father Thus the fathers applied this text Iustinus Tertullian Cyprian Epiphanias Cyril with others Thus Marcus Arethusus in the Syrinian Councell did godlily interpret this place against the heresie of Photinus that held Christ not to have beene before his mother 4. For thus the Lord hath tempered the Scriptures that beside the literall sense in divers places of the old testament the mystery of the Trinity is insinuated Gen. as Let us make man Psal. 1. This day have I begotten thee which the Jewes understand literally the first they say is but a phrase of speech the second uttered of David But to our understanding the mystery of the Trinity is here revealed QVEST. XX. Of the raine of fire and brimstone the beginning and manner thereof RAined brimstone and fire 1. This was a miraculous and extraordinary raine wherein fell together fire and brimstone as a fit matter to disperse the fire and salt also as it may bee gathered Deut. 29.23 The land shall burne with brimstone and salt and it may bee that water powred downe also whence was gathered the dead sea remaining to this day 2. This raine came from heaven that is the upper region of the aire the place for fiery meteors and it is not unlike but that the nature of the soile being full of pitch and slime and other combustible matter Gen. 14.10 did much increase the combustion though Strabo be deceived who thinketh that this fierce fire did break out first from the earth lib. 17. 3. This was a fit punishment for this wicked people that as they burned with unnaturall lust so they should be consumed with unnaturall fire Gregor 4. The subversion of these cities was very sudden it was done as Ieremy saith in a moment Lament 4.6 And Abraham rising up early in the morning saw onely the smoake and not the falling of the fire and yet the sunne was but in rising when it began to raine fire and brimstone Gen. 19.24 28. by the breake of day the Angell hastened Lot forward v. 15. betweene which and the Sun rising one may goe foure miles as the Hebrewes 5. Of all examples of Gods judgements this is the most fearefull in Scripture 1. because of the strange punishment 2. the suddennesse of their destruction 3. The perpetuall monument thereof to this day 4. And it was a forerunner of everlasting fire and perdition Iude v. 7. QUEST XXI How many Cities were destroyed with Sodome Vers. 24. VPon Sodome and Gomorrhe 1. Neither were these two cities onely destroyed as Solinus 2. Nor yet tenne cities as Stephanus or thirteene as Strabo 3. nor five as Lyranus Theodoretus who thinke that Zoar also was destroyed after Lots departure 4. But it is most like that onely foure cities were overthrowne Sodome Gomorrhe Admah Zeboim for these onely are rehearsed Deut. 29.23 for Zoar was preserved by the intercession of Lot v. 21. I will not overthrow this citie for the which thou hast spoken and it was known by the name of Zoar in Isayas time cap. 15. 5. Hierome also maketh mention of it in his dayes and saith Sola de quinque Sodomorum urbib precib Lot preservatae est it was onely of the five cities of the Sodomites preserved by the prayer of Lot 5. But whereas it is said Sapient 10.6 that the fire came downe vpon the five cities the word is pentapolis which is taken joyntly for the whole region wherein the five cities stood not for the five cities severally ex Perer.
mounting c. Abraham saw not the raine of fire and brimstone but the smoake onely thereof and yet he rose very early so that it seemeth the burning of Sodome was done in a moment for the raine fell not till Lot was entred into Zoar which was about the Sunne rising vers 23. By this we may see how suddenly the world at Christs comming shall be consumed with fire and we changed in a moment in the twinkling of an eye 1 Cor. 15.52 Muscul. 6. Doct. Wherefore unlawfull copulations are often more fruitfull than lawfull Vers. 36. THus were both the daughters of Lot with childe c. We finde in Scripture that many lawfully companying with their husbands as Sara Rebecca Rachel Anna yet hardly conceived and yet divers with one unlawfull copulation were with childe as Thamar with Iuda Bersebe with David Lots daughters with their father which the Lord doth not as more favouring such unlawfull conjunctions but to this end that such secret uncleane works should come to light for their conversion as in Iuda David or confusion Marlor 5. Places of Confutation 1. Confut. Vniversality no sure marke of the Church Vers. 4. ALL the people from all quarters All rhe whole City of Sodome consented in evill onely Lot and his family were free Universality then is but a slender or uncertaine argument of the truth or Church that professeth it It is oftner seene that the greater part is the worse than otherwise The Romanists therefore reason but simply that their religion is the best because the greater part of the world received it for by the same reason the uncleane conversation of Sodome might bee justified against Lot 2. Confut. Against Atheists that beleeve not the transmutation of Lots wiâ—â— Vers. 26. SHe became a pillar of salt Let not prophane persons scoffe at this as though it were one of Ovids Metamorphosis fables There is a great difference betweene Gods actions and Poets fictions he that beleeveth that God made all things of nothing which dayly seeth birds to come forth of egges and living creatures to be ingendred by dead seed and hopeth for the resurrection of the body cannot doubt but that God could turne a womans body into a salty pillar 3. Confut. Monkish and solitary life maketh not more holy Vers. 38. HE dwelt in a cave Even Lot in a solitary cave committed sinne it is not then the place that amendeth mens manners Gregory well saith sic desit spiritus non adjuvat locus If an heart be wanting the place helpeth not Lot sinned in the mountaine Adam fell in Paradise the Angels in heaven It is then but a Popish fantasie that a Monks coule a cloister life an Hermites weed can make a man more holy But it is to be feared that as dtunkennesse and incest were committed even in the cave so the Gloisters and Cells of Popish votaries are not free from the like uncleannesse 6. Places of morall observation 1. Observ. Vnruly people to be gently handled Vers. 7. I Pray you my brethren doe not so wickedly c. Lot sheweth that a furious multitude is to be gently dealt withall and not to be exasperated with sharpe words as here Lot calleth the Sodomites his brethren not in the same profession but in respect of his cohabitation and common condition of life This is S. Pauls rule Instructing them with meeknesse that are contrary minded 2 Tim. 2.25 2. Observ. God delivereth in extremity Vers. 10. THe men put forth their hands and pulled Lot c. The Lord though he deferre his helpe yet will not faile us in the greatest danger when we are brought to a straight As here Lot was delivered from the Sodomites as from raging Lions when he was as under their pawes Calvin In the like pinch the Lord delivered David when Saul had compassed him in 1 Sam. 23.26 3. Observ. Prophane persons make a mocke of Gods judgements Vers. 14. HE seemed to his sons in law as though he had mocked c. Such are the prophane Atheists and worldlings that make but a mocke and scorne of Gods judgements and are no better perswaded of the end of the world by fire than these wretches were of the destruction of Sodome of such S. Peter speaketh That there shall be in the last dayes mockers c. which shall say where is the promise of his comming c. 2 Pet. 3.3 Calvin 4. Observ. We must not deferre our turning to God Vers. 16. AS he prolonged the time By Lots example who delaying the time if God had not beene more mercifull to draw him forth might have perished in the overthrow of Sodome wee are taught how dangerous a thing it is to deferre our calling and to trifle or dally with Gods judgements Therefore the Prophet Amos saith Prepare to meet thy God O Israel Amos 4.12 better to meet and prevent the Lord by repentance than to stay till his judgements overtake us 5. Observ. We must not forsake our calling Vers. 26. HIs wife looked backe This teacheth us that a man should not fall away from his profession and calling whereinto he is once entred as our Saviour saith He that setteth his hand to the plowe and looketh back is not fit for the kingdome of God Luk 9.26 Muscul. 6. Obser. He that wavereth in faith is never setled Vers. 28. NOt so my Lord Lot not following the Lords direction to goe first to the mountaine entreateth for Zoar yet being in Zoar he is not contented to stay there So they which doe not submit themselves to Gods ordinance but are doubtfull in faith are unconstant and wavering and never setled as Saint Iames saith A wavering minded man is unstable in all his wayes 7. Observ. Custome and continuance in sinne dangerous Vers. 35. THey made their father drunke that night also c. We see then what a dangerous thing it is once to give way to the tentation of Satan Lot having beene once drunken already is more apt to fall into it againe so fearefull is a custome and continuance in sinne Our instruction is therefore that we should resist the temptation at the first and not by yeelding to give way for a second assault 〈◊〉 the Apostle saith Be not overcome of evill but overcome evill with goodnesse Rom. 12.21 8. Observ. The sinne of drunkennesse how dangerous FUrther we see how much drunkennesse is to be taken heed of which did prostitute Lot so excellent a man to such beastly uncleannesse Origen well noteth Decepit Lot ebrietas quem Sodoma non decepit uritur ebrius flammis mulierum quem sobriam sulphurea flamma non attigerat drunkennesse deceived Lot whom Sodome could not deceive he burneth with the lust of women being drunken whom while he was sober the flames of brimstone touched not Wherefore let us alwayes remember that saying of the Apostle Be not drunke with wine wherein is excesse but be ye fulfilled with the spirit Eph. 5.15 CHAP. XX. 1. The Method THis Chapter hath two
1 Cor. 7.12 which sheweth that the marriage of such is sound and good and not against the law of nature though it be not safe nor convenient 4. Confut. Antiquity no good rule for religion Vers. 53. THe God of Abraham the God of Nahor the God of their father c. Laban pretendeth antiquity for his God whom his father and grand-father worshipped yea and Abraham also who at the beginning before his calling was given to the same superstitious worship But Iacob sweareth by the feare of his father Isaack hee riseth up no higher neither to grandfather nor grandfathers father and yet he doubteth not but that he worshipped God aright wherefore antiquity is no good rule for religion neither is it a warrant for us to be of the same religion which our fathers and grandfathers were of before us Calvin 6. Morall Observations 1. Observ. Afflictions make us thinke of our heavenly Canaan Vers. 1. NOw he heard the words of Labans sonnes c. Iacob if hee had not perceived some discontentment in Laban and his sonnes against him would not so soone have bethought himselfe of his returning into Canaan these crosses therefore and domesticall wrongs doe awake him and rouse him up and bring Canaan to his remembrance In like manner the Lord useth by afflictions and troubles to awake his servants that otherwise would be drowned in the pleasures of this life and so prepare them for their heavenly Canaan Calvin As the Prophet David saith before I was afflicted I wont astray Psal. 119.67 2. Observ. The wicked have no power to hurt the servants of God Vers. 7. GOd suffered him not to hurt mee The wicked may band themselves and bend their strength against the servants of Christ but they shall have no more power to hurt them or to prevaile against them than shall be to Gods glory and his servants good Calvin As our Saviour saith My father is greater than all and none is able to take them out of my fathers hands Ioh. 10.29 3. Observ. The Lord delivereth in the time of extremity Vers. 24. GOd came to Laban the Aramite in a dreame c. Laban was now come to mount Gilead where Iacob was with a malicious purpose toward him but the Lord stayeth him being now ready to have done him some mischiefe thus the Lord sheweth his power in the deliverance of his children even in the time of greatest extremity Mercer Thus God turned Esaus heart comming with a band of men against Iacob Gen. 33. thus God delivered David from Saul in the wildernesse of Maon when Saul with his men had almost compassed him in 1 Sam. 24.26 4. Observ. A good conscience a bulwarke against slanderous reports Vers. 30. WHy hast thou stollen my gods this is the portion of the righteous in this world to be slandered and evill reported of as Iacob here is made a theefe thus we must be tried by honour dishonour by evill report and good report as deceivers and yet true as the Apostle saith 2 Cor. 6.8 but a good conscience is a sufficient bulwarke against all such assaults of slanderous tongues as Saint Paul saith As touching me I passe very little to be judged of you or of mans judgement nor I judge not my selfe I know nothing by my selfe 1 Cor. 4.2 5. Observ. Not to be forward to undertake for others honesty Vers. 32. WIth whom thou findest thy gods let him not live Iacob was too confident and presumed too much of the innocency of his servants and the rest of his family in this case which teacheth us that we ought not to be too ready to answer and undertake for the honesty and innocency of others unlesse we be of a sure ground lest it afterward turne to our rebuke Calvin As the wise man saith He that praiseth his friend with a loud voyce rising early in the morning it shall bee counted to him as a curse Prou. 27.14 CHAP. XXXII 1. The Argument or Contents THis Chapter consisteth of two principall parts First Iacobs feare of his brother Esau is expressed vers 7. with the occasion thereof the message sent to his brother and the returne thereof which was full of suspition vers 3. to vers 6. Secondly is shewed how Iacob was comforted against this feare which comfort was of two sorts humane divine Humane either religious by faithfull prayer which consisteth on Iacobs behalfe of the confession of his unworthinesse vers 9 10. on Gods behalfe of the certainty of his promise made to Iacob to vers 13. or politike Iacob divideth his company into two parts vers 7. he sendeth presents to appease his brothers wrath vers 14. to vers 22. The divine comfort was by the vision of Angels vers 1 2. by wrestling and prevailing with an Angell where these things are declared 1. Iacobs wrestling and prevailing vers 24.25 2. His infirmity of halting upon the same vers 26. 3. The blessing of Iacob with the change of his name to vers 30. 4. The custome of the Israelites upon this accident of Iacobs halting vers 32. 2. The divers readings v. 1. looking backe he saw the tents of God pitched S. the rest have not this clause v. 2. he called the name of the place the Lords tents or hosts S. Mahanaim caet v. 10. let it suffice me by all thy righteousnesse and truth S. my merits are lesse than all thy mercies C. I am lesse or unworthy of all thy mercies P.H.B.G. impar unlike or not answerable T. chatan little I came alone over this Iordan C. with my staffe caet v. 25. he touched the breadth of his thigh S. the palme or inward part of the thigh C. the hollow of the thigh G. the hucklebone acetabulum B.T.H. caph the hollow or bowing the sinew of the thigh H. v. 25. the sinew of his thigh withered H. the bread of his thigh withered S. the hollow was loosed G. loosed out of joynt B. moved out of his place C. P. did hang. T. jachang signifieth both to hang and to move v. 30. he called the place the face of God S. peniel caet I have seene an Angell of God face to face C. I have seene God face to face caet v. 32. the sinew that withered H.S.C. shrank B.G.P. the borrowed sinew of the thigh T. nashah signifieth to lend and to remove the hucklebone borroweth certaine sinewes of the hollow bone that it turneth within 3. The explanation of doubtfull places QUEST I. Whether this vision of Angels were sensible or spirituall Vers. 1. THe Angels of God met him 1. This is the third vision that Iacob had the first was of the ladder and the Angels ascending and descending upon it as he went into Mesopotamia the other of the particoloured rams leaping upon the ewes while hee was in Mesopotamia the third of the Angels now at his returning home 2. But this apparition of the Angels was not by a spirituall vision and in dreame as Cajetan and Pererius but it was
imposition of a new name the testimony of the Prophet Hosee He had power over the Angell and prevailed hee wept and prayed unto him 12.4 all these arguments doe evidently shew that this was a corporall and reall wrestling 3. Neither yet was it only corporall but spirituall also for Iacob did as well contend by the strength of his Faith as by the force of his body Mercerus QUEST XII It was a good not an evill Angell that Iacob wrestled with FUrther a question is moved what manner of Angell this was with whom Iacob wrestled 1. Origen thinketh he did strive against some of the spirituall adversaries such as Saint Paul calleth Principalities and powers and spirituall wickednesses Ephes. 6.12 and that he was assisted by a good Angell 3. lib. Periarch Procopius reporteth the opinion of some that say it was the devill in Esaus likenesse that strived against Iacob and that by the power of an Angell he overcame who lest he should ascribe this victory to his owne strength smote him upon the thigh the Hebrewes say it was Sammael Esaus evill Angel that contended with Iacob for the blessing 2. But these are untrue and improbable assertions 1. Here is mention made but of one that Iacob wrestled with 2. Hee that he wrestled with was the same that blessed him 3. He that strived with him was the same that touched his thigh Ergo it was a good not an evill Angell for an evill Angell would not have blessed him Mercer Perer. QUEST XIII Whether it were a ministring spirit or God Christ with whom Iacob wrestled NEither was this any of the ministring Angels but Christ the Son of God here called a man because he so appeared Pererius striveth to prove that it was an Angell and not Christ. 1. Hosea calleth him an Angell without any addition 12.4 but when Christ is called an Angell some other word is added as the Angell of the covenant Malach. 3.1 Cont. In that place the Prophet sheweth that by the Angell we must understand God for he saith He had power with God and he had power over the Angell and further he found him in Bethel the Angell with whom Iacob wrestled was the same that spake to him in Bethel but he was God Gen. 31.13 I am the God of Bethel Neither alwayes is an epithete added when Christ is called an Angell as Gen. 48.16 Iacob saith The Angell which hath delivered mee from all evill blesse the children But this Angell without any other addition is else-where called the God of Bethel 2. If at any time in the old Testament the sonne of God appeared it is most like in mount Sinai when the Law was given which was the most famous and Noble apparition of all but S. Steven saith Yee have received the Law by the ordinance of Angels Act. 7.53 Angels then appeared not Christ Perer. Cont. The Angels then were ministring Spirits giving attendance and executing their office at the delivering of the Law but it is no good argument the Law was given by the Angels Ergo not by Christ for S. Paul affirmeth both It was ordained by Angels in the hand of a Mediator Galat. 3.19 the ministery was of the Angels the authority of Christ. 3. If Christ had appeared at any time then there was greatest cause when word was sent to Mary of the incarnation of the Sonne of God both because of the worthinesse of that mystery and dignity of the person to whom that message was brought Contra. 1. It was not fit that the Sonne of God himselfe should be the Messenger of his owne comming into the world Princes use to send their Ministers and officers before to bring tidings of their comming and it was fit that this great Prince should send his Angels before that it might appeare that he was even Lord of the Angels 2. There was greater reason that the same Angell Gabriel who was the first revealer of this prophecie to Daniel concerning the Messiah 〈…〉 〈…〉 QUEST XV. How it iâ— sâ—id he could not prevaile against Iacob Vers. 25. WHen he saw he could not prevaile 1. Not that either God gave unto Iacob greater strength to resist than the Angell had to assault him as some of the Hebrewes thinke that it was Esaus Angell and so had no greater power than God permitted him for it was no such Angell as is shewed before 2. Neither as Cajetane thinketh Factum est ut Angelus assumeret corpus in 〈◊〉 mensâ—ra virium c. It came so to passe that the Angell assumed a body in such measure of strength as should not be able to overcome Iacâ—b 3. Neither as Tostatus Angelus 〈…〉 non posse superare The Angell fained that he could not overcome Iacob for I have declared before that it was Christ himselfe and not an Angell that wrestled with Iacob 4. Wherefore in that it is said when he saw here the Lord descendeth to our capacity for he knew before the event of this combat and what he had purposed to doe the experience then of the thing is taken for Gods knowledge Calvin and the Lord with the blast of his mouth had beene able to have confounded Iacob But he could not prevaile c. that is the Lord did both fight in and against Iacob he gave Iacob strength to resist and so in Iacob he overcommeth and seipso 〈◊〉 est and so is stronger than himselfe Calvin Thus in effect God could not prevaile against Iacob because hee would not he disposeth of his power according to his owne will and purpose so the Angell said to Lot I can doe nothing till thou be come thither Gen. 19.22 and the Lord to Moses thus saith Let me alone c. Exod. 32.10 Hereby the Lord sheweth how effectuall the faith and prayer of his servants are which as it were binde the Lords hands and doe give us victory in a manner against himselfe QUEST XVI In what place of the thigh Iacob was hurt Vers. 25. HE tâ—â—ched the hollow of his thigh 1. This was neither the inward or broad part of the thigh as the Septuagint read 2. Neither yet was the huckle-bone put out of joynt as some thinke for that could not be without great paine and griefe to Iacob 3. But whereas the word is caph which signifieth the bowing or hollow and so is taken for the palme of the hand and sole of the foot here it properly betokeneth the hollow bone into the which the huckle-bone called ischion runneth we may name it acetabulum the pan of the huckle-bone this hollow bone was not out of joynt but it onely hanged by reason of the sinew or nerve that goeth out of the pan or hollow to the huckle-bone which was hurt as it is expressed vers 32. QUEST XVII How long Iacob continued in his halting NOw whereas Tostatus thinketh that Iacob the next day was perfectly recovered of this hurt to whom Iunius subscribeth because cap. 33.18 it is said that Iacob came safe to Sichem I thinke rather
Maphâ—â—â—seth lame wee ought not rashly to judge of those which have any infirmity or defect in their body Muscul. It was the Disciples rashnesse for the which they are reproved of Christ to judge the blind-man punished for his or his parents sinne Ioh. 9.2 CHAP. XXXIII 1. The Contents IN this Chapter is set forth first Iacobs meeting of Esau and the manner thereof Secondly their departure each from the other In the first part on Iacobs behalfe wee have his policie in placing of his wives and children in order vers 1 2. his humility in gesture bowing himselfe seven times in speech hee calleth himselfe Esaus servant vers 5. and saith he had seene his face as if he had seene the face of God vers 10. his liberality in forcing his brother Esau to take his present vers 11. In Esau we are to consider his humanity in imbracing Iacob vers 4. his courtesie in offering first to goe with Iacob who excuseth himselfe by the tendernesse of his children and cattell vers 13. then to leave some of his company with him vers 15 16. In Iacobs departure there is expressed his acts domesticall in building an house for himselfe and booths for his cattell first in Succoth then Sechem vers 17 18. politicall or civill in buying a parcell of ground religious in building an Altar vers 20. 2. The divers readings v. 5. Who are these with thee and doe they appertaine unto thee H. who are these with thee cat the children which God hath given me C.H.B. wherewith God hath beene mercifull to me S. which God of his grace hath given G.T.P. chanan signifieth to grant in mercy v. 7. When they had worshipped likewise S.H.C. did their obeysance B. bowed themselves T.P.G. and so doth the Latine translate also vers 6. hebr shacah to bow as Isay 51.23 bow downe that wee may goe over Ioseph being bidden drew neare T. Ioseph drew neare câ—t v. 10. Be favourable to me H. thou shalt blesse me S. thou hast accepted me cater v. 10. As though I had seene the face of a prince C. the face of God cat v. 11. God hath given meâ— all things H. I have all things S.G.C.P. I have of all things T. or enough B. all things heb v. 12. I will beare thee company H. let us goe the right way S. I will goe over against thee C. I will goe before thee T.B.G.P. 〈◊〉 before against v. 13. Kine with young H.S.B.G. giving suckâ— T.P.C. 〈…〉 signifieth both v. 13. If they over-drive them they will die all in one day H. if they over-drive them but 〈◊〉 day they will die cat v. 14. I will follow softly his foot-steps 〈◊〉 I see my children are able H. I will be 〈◊〉 in the way according to the leasure of that which walketh before me and according to the foot of these little ones S. I will lead 〈◊〉 easily according to the pace of the family before me and the pace of the children C. I will 〈◊〉 a guide to drive those things gently that are before me for my comâ—â—ding T. I will drive softly according to the pace of the cattell that is before me and as the children shall indure B.G. according to the foot or 〈◊〉 of the worke or drift that is before me P. heb v. 15. It is not necessary I onely need this one thing that I may finde grace in thy sight my Lord. H. it is enough that I have found favour c. S. let me finde favour in the sight of my Lord. cater v. 17. Iacob went to his tabernacles S. to Succâ—â—h cater v. 18. Iacob came to Salem a City of the Sichâ—â—ites H.S.B. Iacob came safe to the City Sichem cater Salem signifieth both the name of a City and perfect sound v. 29. Of Hemor S. of the sonnes of Hemor cater for an hundred lambs H.S.C. for an hundred peeces of money T.B.G.P. chesitah signifieth money stamped with that marke v. 20. He called upon the mighty God of Israel H.S. he sacrificed upon it before the mighty God of Israel C. he called it the mighty God of Israel B.G. heb he called it the Altar of the mighty God of Israel T. 3. The explanation of doubtfull questions QUEST I. The order of Iacobs company and the reason thereof Vers. 1. HE divided the children c. Iacob doth dispose his company in order not onely for decency and comelinesse sake but both to move commiseration and pitie in Esau when he saw the mothers with their children as also to this end that if he smote one company with the sword the other might escape and therefore he placeth the dearest unto him Rachel with Ioseph in the last place as furthest from danger Mercer 2. But whereas Ioseph of Rachel is preferred before Iudah of Lâ—â—b it may be answered that â—s yet it was not revealed unto him that the Messiah should come of Iudah and Ioseph also proved a most excellent man Calvin 3. Iacob goeth first himselfe ready to be offered up in sacrifice for the safety of the flocke therein shewing himselfe an example of a good Pastor Calvin QUEST II. To whom Iacob bowed himselfe and wherefore Vers. 3. HE bowed seven times to the ground 1. He adored not or worshipped God in this inclining and bowing of himselfe as some thinke but he bowed himselfe to his brother as the text sheweth Mercer 2. There were divers fashions used in bending and bowing of the body sometime by bowing of the head and inclining of the body sometime by bowing of the knee 1 King 19.18 sometime by kissing the hand as Iob. 31.27 If my mouth did kisse my hand that is if I adore the Sunne when he shined as this use is retained still in salutaâ—ions to kisse the hand sometime they bowed the body to the ground as Nathan did to David 1 King 1.23 and Iacob in this place to Esau Perer. 3. Neither doth Iacob by this meanes betray or give over his birth-right in calling himselfe Esaus servant but he is content to yeeld this temporall service to Esau not doubting but the promise should be fulfilled in his posterity for so indeed the Idumeans did serve the Israelites from Davids time to Ioram an hundred and twenty years but the Israelites never served the Idumeans Mercer QUEST III. Whether Esau were in truth reconciled to Iacob Vers. 4. THen Esau came to meet him 1. Some Hebrewes thinke that Esau did but dissemble his affection at this time 2. But it is more like that Esaus heart was changed by the speciall worke of God some doe gather so because the word vajecabechehu which signified He kissed him is pointed throughout of which sort the Masorites note but fifteene But it is otherwise collected both by the circumstances here used Esau runneth to meet Iacob he embraceth him kisseth him and weepeth as also we reade not of any hatred after this shewed to Iacob but that they were perfectly reconciled and both buried their
father together Gen. 35.29 3. But whereas some inferre hereupon that Esau being thus ready to be reconciled to Iacob did follow his fathers precepts and doctrine and therefore doubt not but that he was saved it cannot be hence concluded certaine it is that Esau posterity did wholly fall away from the worship of God Mercer QUEST IV. Why Ioseph is named before Rachel Vers. 7. AFter Ioseph and Rachel drew neare c. 1. Ioseph is not put before Rachel that he might keepe her from Esau his rage and violence left hee might desire her being a beautifull woman as R. Salomon for Ioseph was but six yeare old and therefore not able to preserve his mother from any such attempts 2. Some thinke because Ioseph was Rachels onely sonne and dearely beloved of her he is named first Mercer 13. But it is more like that Ioseph being the youngest of all the rest went before his mother as mothers use to put their little ones first and so he is named according to his place Iun. QUEST V. Why Esau refused Iacobs present Vers. 8. WHat meanest thou by all this drove c. 1. The Hebrewes note that Esau his questions are short Iacobs answers large because it is the manner of proud stately men to speake briefly and hardly to bring forth halfe their words and beside Iacob often in his speech maketh mention of God so doth not Esau. 2. Esau asketh not whose droves these were as ignorant thereof but because he would in Iacobs presence take occasion to refuse the present 〈◊〉 2. It seemeth that Esau had not accepted of the present by the way which Iacob had sent before noâ— as Ramban thinketh as though the messengers were afraid of Esaus company and so fled away neither did Esau refuse it of hatred to his brother for Iacobs prayer was heard and it began presently to take effect neither yet doth Esau in refusing the present yeeld therein the birth-right to Iacob but he deserteth the receit thereof till he came to Iacob that he might shew his brotherly affection frankly and freely not purchased before or procured by any gift or present Iun. QUEST VI. How Iacob saith he had seene the face of Esau at the face of God Vers. 10. I Have seene thy face as if I had seene the face of God 1. Iacob flattereth not as some thinke to insinuate himselfe to his brother sic Tostat. but he speaketh from his heart 2. Neither as the Hebrewes doth Iacob to terrifie his brother make mention of that vision wherein he saw the Angell face to face 3. Not yet doth he meane as the Chalde readeth that he had seene the face as of some great or excellent man 4. Not as Augustine conjâ—ctureth by the name of God here doth hee understand such as the gods of the Gentiles were Sic non prajudicatur honori Dei And so these words doe not prejudice the honour of the true God in that he resembleth Esaus face to the face of God quaest 105. in Genes for Iacob was farre off from assuming into his mouth the name of the heathen gods 5. But in the effect Iacob saith thus much that he acknowledged this to be Gods worke that Esau was thus reconciled toward him and the friendly countenance of his brother hee taketh as an argument of the favour of God toward him Mercer Calvin Iun. QUEST VII By what reason Iacob perswaded Esau to accept of his present Vers. 11. TAke my blessing Iacob useth divers reasons to perswade Esau to take his present 1. Take it of my hand that is who am thy brother Marlor 2. He calleth it a blessing not in the passive sense as where with God had blessed him but in the active they used to blesse in the offering of their gifts this therefore should be a signe of perfect reconciliation that thereby they should take occasion one to blesse another Mercer 3. It is brought theâ— that is I have sorted it out and appointed it for thee let me not lose my labour 4. I have enough God hath blessed me it shall be no hinderance unto mee if thou accept of my present Vatab. QUEST VIII Whether Iacob lied in saying he would goe to mount Seir to his brother Vers. 14. TIll I come to my Lord into Seir. 1. Some thinke that Iacob did goe to Seir to his brother though it be not mentioned in the story but it appeareth by Iacobs excuse that if he feared to accompany his brother in the way he had greater cause to feare his brother at home in his owne Countrey 2. Some thinke that this was officio sâ—m mendacium an officious lie Tostat. and that Iacob promised one thing and purposed another Calvin But where the Patriarks acts may otherwise be defended we should not easily yeeld them to be infirmities 3. The Hebrewes make a mystery here as where Iacob saith Let my Lord goe before and I will follow they apply it to Esaus posterity who had the government of Kings 600. yeares before Israel had any King and in that Iacob promiseth to goe up to Seir they referre the accomplishment thereof till the comming of Messiah according to the prophesie of Obadiah vers 21. The Saviours shall come vp to mount Sion to judge the mount of Esau. But it is evident that Iacob here hath no such mysticall meaning speaking of his owne comming in his owne person 4. Wherefore it is rather like that Iacob did thinke to goe to Seir and so purposed but yet conditionally if God would or if he should see nothing to the contrary Iun. As all such promises are hypotheticall and conditionall and that upon better reasons he afterward changed his minde or was otherwise directed by the Lord Lyranus As Saint Paul purposed to goe into Spaine but it is like that he was otherwise letted and came not thithither QUEST IX Whether Saint Paul according to his purpose were ever in Spaine ANd here by the way though it be the opinion of divers ancient writers as of Cyrillus Athanasius Chrysostome Hierome to whom subscribe Tostatus Pererius that Saint Paul according to his determination was in Spaine yet it is more probable that being otherwise hindered hee arrived not there at all 1. Because he purposed to passe by Rome into Spaine Rom. 15.28 and to be brought on his way thitherward by the disciples of Rome vers 24. But when Saint Paul came to Rome he remained as a prisoner in his house having a souldier appointed to keepe him and so continued two yeares Act. 28.16 30. therefore it is not like that he was at liberty then to hold his purpose 2. Saint Paul being at Rome if he were thence delivered which is uncertaine did visit the East Churches presently Heb. 13.19 that I may be restored to you more quickly and purposed to continue and remaine with them Philip. 1.25 This I am sure that I shall abide and with you all continue If he quickly and speedily returned to the East Churches and continued
in Beerseba that Isaack remooved thither to burie his wife there Muscul. 3. Iacob neither came to Isaack so soone as some Hebrewes thinke that he ministred 22. yeares to his father after his returne out of Mesopotamia neither staied he away from him so long as some gather that is twenty yeares in Mesopotamia and 23. yeares in Canaan in all 43. yeares Muscul. for Iacob could spend no fewer then 9. or .10 yeares in Canaan before he came to Isaack seeing Dinah not above six or seven yeares old at Iacobs departure out of Mesopotamia was defloured at 15. or 16. yeares of her age then being marriageable before Iacob came at Isaackâ— and when Ioseph was 17. yeare old he was then come to that land where his father was a stranger Gen. 37.1 2. that is to Hebron where Abraham and Isaack were strangers Gen. 35.27 and this was twelve or thirteene yeares before Isaack died as shall appeare in the next question following QUEST XXI Ioseph sold into Egypt twelve yeares before Isaack died yet it is set downe after Vers. 21. THe daies of Isaack were 180. This is set downe by way of anticipation for Ioseph was sold into Egypt before Isaack died as it is shewed thus 1. Iacob when Isaack was 180. must be 120. yeare old for he was borne in Isaacks 60. yeare 2. Then at such time as Ioseph was 39. for he was 30. when he stood before Pharao and seven yeares of plenty and two of famine were past before his father came into Egypt then was Iacob 130. and at seventeene yeare old was Ioseph sold into Egypt 3. If at Iosephs 39. Iacob was 130. then at Iosephs seventeene Iacob must be an hundred and eight then was Isaack but 168. wherefore it must needs follow that Ioseph was sold into Egypt twelve yeare before his grandfather Isaack died and that so long Iacob dwelt with Isaack for it is not like but that Isaack saw all Iacobs children before he died and blessed them and that Ioseph had seene Isaack before he was sold into bondage 4. Places of Doctrine 1. Doct. Of the distinction of the persons in the Trinitie Vers. 1. THen God said arise c. and make an altar unto God c. Although it be the use of the Hebrew speach to bring in one speaking of himselfe in the third person as Ierem. 2.19 Know that it is an evill thing that thou hast forsaken the Lord thy God and that my feare is not in thee yet notwithstanding we may observe in this manner of speech a further mystery as Hillary and Augustine out of the place where God said build an altar unto God doe prove a distinction of persons in the Trinite Deus honorem deo postulat God willeth honour to be given to God Hillar God the father to God the sonne 2. Doct. Two parts of sanctification the internall and externall Vers. 2. Cleanse yourselves and change your garments Here are two parts of their sanctification expressed the internall as the principall in the clensing of their minds the externall in the change of their garments which served in those daies to stir up their inward devotion So the Lord said to Moses when he was to appeare in Mount Sinai Sanctifie them c. and let them wash their cloathes Exod. 19.10 But the inward sanctification was that which the Lord had respect unto Ioel. 2.13 Rent your hearts and not your cloathes and turne to the Lord. 3. Doct. Gods promises most certaine Vers. 12. I will give thee this land which I gave to Abraham Thâ—s land was onely promised to Abraham and yet it is said to be given Gods promises then are so certaine 〈◊〉 they were already fulfilled Muscul. so the Prophet saith The Lord of hosts hath sworne surely as I have purposed so shall it come to passe c. Isay. 14.24 4. Doct. The carefull buriall of the dead an argument of the resurrection Vers. 20. IAcob set a pillar upon her grave The Gentiles did bestow superfluous cost upon the tombs of the dead some thereby thinking to finde solace and comfort in their griefe some taking occasion thereby to commit idolatry But Iacob maketh a memoriall of Rachels sepulture not onely to testifie his love and to continue a remembrance of this vertuous matron one of the mothers of Israel unto posterity but chiefly to expresse and professe his hope of the resurrection for if there were no more hope of the bodies of the Saints than of beasts to what end should so much care be taken in committing them in an honest and decent manner to Christian sepulture Calvin Pererius Thus Martha confesseth her faith concerning her brother Lazarus that was laid in his grave I know he shall rise againe in the resurrection at the last day Ioh. 11.24 5. Places of Confutation 1. Confut. Against the 〈…〉 of idolatry Vers. 4. IN that they gave to Iacob their earings as consecrate to idolatry and Iacob buried them under an oake it teacheth us that all the monuments of idolatry ought to be abolished and that noâ— onely the Idols themselves are abhominable but all the 〈◊〉 which belong thereunto such as are many in the Romane Sinagogue who garnish their idols with ringes tablets pretious stones and jewels Calvin all which things ought to be abhorred as the idols themselves as the prophet saith Yee shall pollâ—â—â— the coâ—erings of the images of silver and the rich ornaments of the images of gold and cast them away as a monstruous cloth Isay. 30.22 2. Confut. The Iewes called Gojim that is Gentiles Vers. 11. MVltitude of nations shall spring of thee For the twelve tribes were as so many nations the word is Gojim which the Iewes approbriously call the Gentiles by whereas in this place they are called Gojim Gentiles unlesse they will deny themselves to have sprung out of Iacobs loines Muscul. 3. Confut. Against the superstitious choosing of places for burialls Vers. 19. RAchel died and was buried in the way to Ephrath In that Iacob carried not Rachels body to be buried in Mamre where Abraham and Sarah were buried but interred her in the very way wee see that it skilleth not in respect of the dead where their bodies are laid Muscul. That superstitious use then of the papists is reprooved in transporting of bodies from place to place and in coveting to be buried in one place more than another of a superstitious minde as neare the altar rather then further of and in the Church of such an order of Friers rather then in any other Wheresoever the body is laid we know that God shall find it in the resurrection even the Sea shall give up her dead Revelat 20.13 4. Confut. Gods election certaine and infallible Vers. 23. RVben Iacobs eldest sonne Though Ruben had fallen into the most grievous sinne of incest yet the Lord doth not utterly cast him off but reserveth unto him a place and calling among the 12. Patriarkes By this we learne that Gods election changeth not but
of God so he moved Ioseph to declare them 2. Iacob did not herein dissemble in seeming to rebuke Ioseph for the contentment of his brethren Iun. Calvin but he did indeed rebuke Ioseph as not yet perceiving the mysterie of these dreames yet presently came to himselfe and considered more deeply of them as it followeth vers 11. His father noted that saying Mercer QUEST XII How Iosephs mother being dead is said to fall downe unto him Vers. 10. SHall and thy mother and thy brethren come indeed and fall on the ground c. 1. Neither is it like that Rachel Iosephs mother was alive at this time as thinketh Oleaster Cajetaneâ— for Rachel was dead before Iacob came to Hebron and as yet while Rachel lived Benjamin was not borne of whom shee died in travaile so that then there could not be an eleven brethren beside Ioseph which are signified by the eleven starres 2. Neither was this fulfilled in Iosua who was of the tribe of Ephraim of Ioseph to whom indeed the Sunne obeyed by standing still as some Hebrewes for Iacob understandeth not the Sunne literally but figuratively of himselfe and so Ioseph also aplieth these dreames to himselfe and his brethren Genes 42.9 3. Neither yet is it so fit to understand Bilhâ— Rachels maid who was Iosephs reputed mother Ramban thinketh it improper that a concubine should be resembled to the moone 4. And it is more unfit with Rupertus to drive this storie to an allegorie that by the Sunne we should understand the Saints in heaven and by the Moone the militarie Church in earth that all bow unto Christ prefigured in Ioseph 5. Neither doth Iacob speake ironically hereby shewing the vanitie of Iosephs dreame as though his mother should be fetched out of her grave to doe him homage as Lyran. Perer. for Iacob himselfe noted these things and held the dreames not as vaine but as serious matters 6. Wherefore the name of mother is to be understood of her which was then mother of the family whether Leah or any of the other then living Mercer QUEST XIII How Iacob and Iosephs mother did obeysance to Ioseph in Egypt BUt a further question here ariseth how this was fulfilled that Iosephs father and mother reverenced Ioseph 1. For Iacob the case is plaine not that he personally worshipped Ioseph as some doe expound that place Genes 47.31 He worshipped toward the beds head for Iacob there did not worship Ioseph but praised God nor yet did Iacob then onely reverence Ioseph when he sent presents unto him as unknowne by his sons into Egypt Per. but Iacob did reverence Ioseph not in bowing or humbling himselfe unto him but in acknowledging and reverencing in him that high place to the which the Lord had called him 2. Iosephs mother is said to reverence him not only because he was of her posteritie in Benjamin honoured or in respect of the possibilitie or likelihood that even his mother if she had been in Egypt as his brethren were before Ioseph had discried himselfe might have fallen downe before him it is not unlike but that either Leah or some other that was the mother of the family went downe into Egypt with Iacob though it be not expressed because the women in that account are not numbred and so together with the rest might doe obeysance to Ioseph QUEST XIV Of Sechem where Iacobs sonnes kept their sheepe Vers. 12. THey went to keepe their fathers sheepe in Shechem 1. This was not another Shechem beside that Citie which Simeon and Levi put to the sword as some Hebrewes think for though it be a good space distant from Hebron they might raunge thither to finde out pasture for their Cattell as Laban and Iacob kept their flockes three dayes journey asunder neither need they to be afraid of the inhabitants because of the blood shed in that place seeing that Shechem was now become Iacobs possession and the feare of him fell upon the cities round about 2. This Shechem was a notorious place for divers accidents there done in this place Simeon and Levi committed that bloodie exploit there Ioseph was sold there Ieroboam divided the kingdome 1 King 13.25 in Dothan not farre from thence the Prophet Elizeus was when the king of Aram sent a great hoast to take him 2 King 6.13 3. It is evident by this place that Salem is not a proper name of a place and the same with Shechem as some doe reade Gen. 33.18 for here Iacob sendeth Ioseph to Sechem to see if they were shelem in safety or in peace QUEST XV. What man it was that did meet Ioseph being out of his way Vers. 17. THe man said they are departed hence c. 1. This was a man and not the Angel Gabriel as the Hebrewes imagine for it appeareth he was one that knew his brethren and was present when he heard them say they would goe to Dothan 2. Neither need we curiously with the Hebrewes to refer this their departure to the inward disposition of their minde that they were departed from all brotherly affection toward Ioseph the words are plaine enough that he meaneth their changing of place Mercer QUEST XVI Why they call Ioseph dreamer Vers. 19. BEhold this dreamer commeth The Word is Lord or master of dreames 1. They either so call him because dreames were usuall with Ioseph Mercer 2. Or for that as the property of envious men is they doe aggravate the matter beyond the truth and make it more than it is Thom. Anglic 3. Or they so called him as the author and inventor of dreames Vatab. 4. As also in respect of the matter or object of the dreames which made Ioseph Lord over his brethren Iun. QUEST XVII Of the consultation of Iosephs brethren to kill him Vers. 20. COme let us kill him c. 1. The Hebrewes imagine that they had purposed to destroy him while he was a far off by setting dogs upon him to worry him but it seemeth that this was their first consultation to kill him and to cast him into a pit Mercer 2. Their excuse was ready to say some evill beast had devoured him for that country abounded with wilde beasts as Lions 1 King 13. the man of Iudah was slaine by a lion and bears 2 King 2.42 children that railed upon the Prophet were rent asunder of them 3. Herein as Prosper well noteth the Patriarkes conspiring Iosephs death were a figure of the Iewes that took counsell to put our blessed Saviour to death 4. But although they herein sustained the person of the Iewes in figure they are not excused from sinne as Ambrose seemeth to insinuate Subierunt personam peccatoris populi ut gratiam acciperent Redemptoris certe culpam abolevi-graâ—ia c. They did beare the person of the sinfull people to receive the grace of the Redeemer certainly grace hath blotted out the fault their fault was no doubt remitted but first we must yeeld the same to have beene committed QUEST XVIII Of Rubens
our tribulation looke unto God and turne to him that smiteth us as David said concerning Shemei that railed upon him The Lord hath bidden him to doe it 2 Sam. 16.11 3. Morall Of the childrens duty and reverent regard of their parents Vers. 33. LEt me thy servant bide for the childe Iudah chuseth rather to become a bond-servant in Benjamins place than to returne home to see his fathers griefe and miserie wherein appeareth his dutifull love toward his father who preferreth his safety before his owne liberty Mercer wherein he did indeed honour his father according to Gods commandement CHAP. XLV 1. The Method and parts of the Chapter FIrst Ioseph discovereth himselfe to his brethren wherein appeareth 1. His wisdome in causing all to depart beside his brethren vers 1. 2. His love and affection in weeping over his brethren and remitting their trespasse toward him vers 2. to vers 6. 3. His pittie in ascribing all to Godâ— providence vers 6. to vers 9. Secondly Ioseph sendeth for Iacob his father â— Ioseph maketh the first motion to his brethren to bring their father downe with them and beside giveth them instructions what further to say unto him vers 9. to 14. 2. Pharaoh ratifieth and confirmeth Iosephs motion and giveth him authority to send for his father ver 1â— to v. 20. 2. Then the manner is set downe 〈◊〉 Ioseph did furnish them for their journey with chariots raiment victuall vers â—1 to vers 24. and advised them not to fall out by the way vers 24. Thirdly they deliver the messageâ—â— their father who at the first iâ— somewhat doubtfull vers 26. but when he saw the chariot he resolved to goe with them and for Ioseph vers 27 â—8 2. The divers readings v. 1. And Ioseph could not suffer or endure all those that stood before him S.C. Ioseph could no longer refraine or containe himselfe before those that stood by him caet v. 7. To nourish for you a great remainder or remnant S. that you might have meat to live H. to save you alive by a great deliverance caet v. 8. Hath made me a father with Pharaoh T. a father unto Pharaoh cat v. 17. Lade your carts with wheat S. lade your beasts caet v. 18. I will give you all the goods of Egypt H. of all the goods of Egypt S. the goods of the land of Egypt B. the best of the land of Egypt cater v. 20. Leave nothing of your houshold stuffe H. let it not grieve your eye because of your houshold stuffe T. regard not your stuffe B.G. let not your eye spare your stuffe caet v. 22. He gave to every one two garments H. double raiment S. garments to put on C. change of garments caeter three hundred peeces of gold S. peeces of silver cater v. 26. He was as one waked out of an heavy sleepe H. he was astonished in his minde S. these words wavered in his heart C. his heart wavered B. his heart failed T.G. was weakned P. phug to be weakned 3. The Theologicall explication QUEST I. Why Ioseph biddeth all the company to goe forth Vers. 1. HAve forth every man from me c. Ioseph biddeth them to goe forth that is all which were present beside his brethren not because he was ashamed of his brethren and of his poore kindred for he did afterward acknowledge them neither as being wearied with the sutes of the rest of the company for his brethren whom he bid goe forth as the Hebrewes thinke but he did it partly because he thought it not seemely for a man of his place to weepe before them partly in respect of his brethren whose unkinde and cruell affection toward himselfe hee would not bewray in the hearing of others Iun. 2. And it is probable that Ioseph declared not his brethrens offence to any no not to Iacob for that message which they sent to Ioseph in Iacobs name Gen. 50.17 Ramban well noteth is not expressed in the Scripture and it is like that Iacob if he had knowne it would have set some note upon his sons for their cruelty against Ioseph as he did upon Simeon and Levi for the murther of the Sichemites Mercer QUEST II. Why Iosephs brethren could not answer Vers 3. HIs brethren could not answer him c. 1. This silence of Iosephs brethren proceeded not from any joy as Luther but from their feare as the words following doe shew for they were astonished at his presence 2. This their feare did arise partly from their conscience of sinne partly from the opinion of Iosephs great authority who was able now to revenge his former wrong 3. This then is the difference betweene feare and griefe they which are in griefe doe crie out because the spirits ascend upward and breake forth and so the voice goeth out withall but when feare invadeth men the spirits are gathered inward and so the voice is restrained like as when a City is besieged and in danger of the enemie the Citizens withdraw themselves to the more inward parts Perer. QUEST III. Why Ioseph bid his brethren come neare Vers. 4. IOseph said come neare 1. Not to shew them his circumcision as the Hebrewes imagine that they might see he was Ioseph for the mentioning of his selling into Egypt which no man knew but themselues was a more evident argument 2. But Ioseph did call them nearer sitting in his chaire of estate to speake comfortably unto them that they should not be oppressed of griefe and that he might speake unto them in secret that his voice be not heard abroad 3. The Egyptians heard his weeping and crying being not farre off and Pharaohs house heard the same by report onely vers 16. but it was not fit that any should heare what Ioseph said to his brethren in secret Mercer QUEST IV. How Ioseph is said to be a father to Pharaoh Vers. 8. WHo hath made me a father with Pharaoh 1. Not that Pharaoh is to be supposed to have bin a young man and Ioseph in respect of his years as a father to him as some thinke for Ioseph was but 30. yeares old when he stood before Pharaoh and it appeareth by Pharaohs proceeding against his chiefe Butler and chiefe Baker before that and by his prudent behaviour in seeking the interpretation of his dreame and approving of Iosephs counsell that he was a sage Prince and of good yeares 2. Neither doth Ioseph meane that he was a father in respect of Pharaoh himselfe for that had beene to challenge as it were superiority over him whereas Iudah before thought it the greatest honour to say to Ioseph that he was even as Pharaoh Gen. 44.18 3. But I rather approve Iunius reading that he was a father apud Pharaonem with Pharaoh as a grave and prudent Counsellor of state QUEST V. In what part of Egypt the land of Goshen was situate Vers. 10. THou shalt dwell in the land of Goshen 1. Which was not in Arabia as the
by the sea are most given to corrupt manners 1. Because of their wealth which maketh them proud 2. Their situation which ministreth occasion of robberies and pyracies upon the seas 3. Because of their trading with other countryes and therefore Plato in his common-wealth would not have the Metropolis or chiefe citie neere unto the Sea by ten miles as Eusebius sheweth that Ierusalem was situate Libr. 12. de praeparat c. 27. ex Perer. 4. I omit here Ambrose allegorie that compareth the Church to Zabulun which is situate upon the sea of this world subject to much trouble seeth the wracke of Heretikes Pagans Iewes is occupied in spirituall merchandise in transporting and bringing men to the kingdome of God Iacob hath no such meaning here but only sheweth how well Zabulun should bee situated for trafficke as Moses afterwards said Rejoyce Zebulun in thy going out that is in thy prosperous voyages Deut. 33.18 QUEST XVI Of Isachars sloth and love of ease Vers. 14. ISachar shal be a strong asse c. 1. The Chalde paraphrast giveth a contrary sense that Isachar shall subdue provinces and dispeople the inhabitants whereas Iacob sheweth that by reason of their sloth they shall become tributarie 2. Some Hebrews understand this couching like to an asse of their great labour and studie in the law as out of this tribe came men that had understanding of times to know what Israel ought to doe 1 Chron. 12.32 but this is but an inforced interpretation 3. Isachar then is compared to a strong asse not lying betweene two bounds that is the sea of Galilee on the one side and Thabor on the other as Mercer but couching betweene two burthens as the word mishâ—hat is better translated because an asse yeeldeth his backe to the burthen and willingly beareth it and plyeth his provender notwithstanding his burthen so Isachar should labour as an asse in tylling of the ground and give himselfe to sloth at home and doe no exploit abroad as Moses saith and thou Isachar in thy tents Deut. 33. That is hee would not willingly be drawne from home but rather choose to redeeme his ease and quietnesse with any tribute imposition or other burthen that should be laid upon him Iun. QUEST XVII How Dan should judge his people Vers. 16. DAn shall judge his people c. 1. In that Dan is placed next who was the sonne of Bilha Râ—chels maid and Nephtali was the other but Gad and Asher come betweene the reason may be for that their 〈◊〉 did so fall out together in the land or i◠〈◊〉 like that Iacob did not tie himselfe to any order in the setting downe of his children Mercer 2. This prophecie is unfitly applied to Antichrist that he should be as a serpent biting the horse heeles as Perer. for that Antichrist shall not come of Dan it shall be shewed afterwards among the places of confutation neither 〈…〉 understood of the tribe onely in generall that it should be counted as one of the tribes Calvin nor yet of Sampson onely as the Hebrewes who caused the rider to fall back wards when he pulled downe 〈◊〉 house upon the Philistiâ—â— But it is both understood of the whole tribe in generall how by subtilty they should inlarge their bounds as we may see Iudg. 18. with a speciall reverence to Sampson who of Dan judged Israel 20. yeares and by subtilty unawares did assault the Philistine and therefore is compared to a Lion leaping out of Bashan for his prey Deut. 33 2â— so that this is set downe as an honour to the tribe of Dan that as out of other tribes foure onely excepted Ruben Simeon Gad Asher so out of Dan should arise one that should judge his people Chalde Paraph. Iun. QUEST XVIII What salvation Iacob looketh for Vers. 18. O Lord I have waited for thy salvation c. 1. The meaning of which words is not that he desireth to be preserved from the craft of Dan as before he said of Simeon and Levi into their secret let not my soule enter vers 6. Olanster 2. Nor yet doth Iacob correct himselfe as though he had taken Sampson for the Messiah for seeing by the Spirit of Prophecie what great deliverance he should bring to Israel and therefore now sheweth that he expecteth another Saviour Rupert Lyrâ—â—us for Iacob did know that the Messiah should come of Iudah and not of Dan. â— Neither yeâ— saith hee thus to convince the Jewes of errour which in time to come should take Antichrist for the Messiah teaching them to expect the true Messiah Perer. for there is no such feare that the Jewes should take Antichrist which is the Pope with his idolatrous corporation for their Messiah 4. Therefore Iacob foreseeing the double dangers which the tribe of Dan should be subject unto both temporall in being oppressed of their enemies as they were of the Ammorites Iudg. 1.24 and spirituall in being corrupted with idolatry Iudg. 18. Iacob prayeth for Gods gracious assistance and deliverance Iun. looking also to the Messiah in whom the deliverance and redemption of his Church is accomplished QUEST XIX Of the victorie of Gad. Vers. 19. GAd an host of men shall overcome him c. 1. Iacob alludeth much to his sonnes names as before he said Dan shall judge his people whom Rachel so called because the Lord had judged on her side Gen. 30.6 which is derived of don to judge so here also in another sense reference is made to the name of Gad which signifieth an host or armie 2. Some doe understand this prophecie of Iepthe of his good successe against the Ammonites Iudg. 11. whom they thinke to have beene of the tribe of Gad because he was of Gilead where the Gadites inhabited 1 Chron. 5.16 Cajetan Contra. Iepthe is rather to be thought to have beene of the tribe of Manasses because Gilead was his father not Gilead the sonne of Machir the sonne of Manasses but another of the same name and kindred and the children of Manasses had the halfe of Gilead in their lot as the Gadites had another part Iosâ— 13.31 3. Some doe expound this prophecie of the Gadites marching with the rest of the tribes against the Canaanites and their returning backe againe over Jordan to their owne possessions so Hierome and the Chalde Paraphrast but this was not peculiar to the Gadites for the tribe of Ruben and the halfe tribe of Manasses went also before their brethren as well as Gad neither in this their exploit were they overcome but had prosperous successe against the Canaanites 4. This prophecie then is rather to be preferred to the divers conflicts which the Gadites had with the Hagarenes with Iethur Naphish and Nâ—dab whom at length they overcame when as they carried from them 50000. Camels and a great prey of cattell beside 1 Chron. 5.20 Iun. Mercer This also is agreeable to the prophecie of Gad comparing him to a Lion that catcheth for his prey the arme with the head Deut. 33.20 5. Moses
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
as they are witnesses of the truth so I thinke a Protestant by that warrant may borrow of such Interpreters which otherwise favour and savour of superstition where their pen is a minister and handmaid of truth and whereas S. Iames saith Have not the faith of our glorious Lord Iesus Christ in respect of persons they which doe refuse the testimonie of the truth at any mans hand in respect of any schisme sect or profession should seeme to be partiall in discerning of the truth against the Apostles rule wherein Protestant writers are more equall than the Romanists for they thinke scorne to use our writers though of never so excellent parts as appeareth in Pererius Commentaries who sorteth out his collections wholly out of men of his owne sect I speake of the new writers whereas he needed be no more ashamed to have followed the judgement of Luther Calvine Simlerus Iunius and other worthie writers among the Protestants as we doe not refuse the learned observations of Cajetanus Montanus Vatablus with others of their side I have therefore out of their writings taken the best and left the worst where they speake the truth I alleage them where they are found in error I refute them herein following Hieroms president Operis est studii mei multos legere ut ex plurimis diversos flores carperem non tam probaturus omnia quà m quae bona electurus Advers Vigilant I professe this to be my studie to gather varietie of flowers out of divers not to allow all which I finde but to make choice of the best And as Ambrose well saith Legimus aliqua ne legantur legimus ne ignoremus legimus non ut teneamus sed ut repudiemus Something 's we reade that others should not read them we reade them not to be ignorant of them we reade them not to retaine them but to reject them These my labours as your Grace was my great incourager first to undertake them so it is meet that you should with the first reape the fruit of them And this I wish from my heart and humblie crave of God that all domesticall contentions being laid aside wee the Ministers of the Gospell might so spend our time and imploy our paines that the age present might receive comfort by our Ministerie and posteritie profit And I say with Augustine to Hierome Quiescamus ab his contentionibus nostrae vitae salutique parcamus minus certè assequatur illa quae inflat dum non offendatur illa quae aedificat Let us rest from these contentions and favour our life and health let that have lesse which puffeth up so that be not offended which edifieth Mens singularitie should give place to charitie and opinion of knowledge to peace and selfe love to the common good And so I conclude with that saying of Hierome Precor itaque ut pâ—â—em 〈◊〉 nobis reliquit Dominus habeamus in bâ—evi antetribunal ejus reconciliatâ— seâ— sâ—issâ—â—â—â—cordiâ aut praemium recuperabit aut poenam ad Castorinâ—m I pray therefore that 〈◊〉 may injoy that peace which our Lord left unto us shortly before his tribunall seat for concord kept or broken we shall receive reward or punishment Your Graces readie to be commanded in the blessed Lord Iesus Andrew Willet CERTAINE DIRECTIONS TO THE READER I Desire thee courteous Reader to follow these directions in the reading of this worke In the whole Scripture and euery part thereof there are two things generally to be considered the sense and understanding and the use and profit As the Apostle toucheth both first speaking to Timothie of the Knowing that is the understanding of Scripture then of the profitable use 2 Tim. 3.15 16. The sense of the Scripture is either the literall and single sense which is seene in the interpretation of the words or the compound and mixt sense which consisteth either in shewing the coherence of the text with the other parts going before and following or in removing of doubts difficulties and contradictions Now the use and profit of Scripture either concerneth doctrine in confirming the truth and confuting error or manners in reproving vice or exhorting to vertue and thus the Apostle saith The whole Scripture is profitable to teach to improve to correct and instruct in righteousnesse 2 Tim. 3.16 According to this distribution have I observed six points upon every Chapter three belonging to the sense the Argument and method shewing the coherence the divers Readings explaning the literall sense and signification of words and the explication of questions which concerneth the removing of doubts the other three doe shew the use in noting the doctrines for confirmation of the truth or the controversies for the confuting of errors and then follow the Morall observations tending either to the destruction of vice or instruction in righteousnesse In the Divers Readings I. signifieth Junius V. Vatablus C. the Chalde Paraphrast S. the Septuagint L. the vulgar Latine translation A. Arias Montanus P. Pagnine B. the great Bible G. the Geneva edition H. the Hebrew originall And the letters in the margen shew the best reading the starre fixed in the margen noteth the diversitie of reading in some principall place These my labours now I commend unto thy favourable acceptation Christian Reader and both thee and them to the gracious blessing of our glorious Lord Iesus Christ to whom be praise for ever THE SECOND BOOKE OF MOSES CALLED EXODVS GENERALL OBSERVATIONS out of the whole Booke 1. The summe and argument AS in the former booke Moses shewed the originall and beginning of thâ— Church so in this hee declareth the progresse and increase thereof Simler wherein both Gods faithfulnesse and truth appeareth in performing his promise made to their fathers in multiplying their seed wonderfully and that under the miserable thraldome and bondage of Egypt Pellican and the Lords glorie and power notably appeared in those mighty signes and wonders whereby Pharaoh was forced to let Israel goe Vatab. his fatherly and tender care also shewed it selfe in sparing his people and not utterly destroying them when they fell into lust murmuring and idolatrie still correcting them as a father by his chastisements to bring them to repentance yet remembring his ancient love still following them with new benefits Genevens and his wonderfull providence is manifested in giving them lawes to be governed by and prescribing unto them a most excellent forme of worship Iunius And the summe of this booke is briefly comprehended in the 105. Psalme from verse 24. to the end wherein the Psalmist sheweth how it fared with Israel in Egypt before their deliverance by what meanes they were delivered and what the Lord did for them after their deliverance Ferus 2. The parts of the booke This booke of Exodus hath two parts 1. The narration and historie of the Israelites deliverance and going out of Egyt A. 2. The constitution and setling of the Church after their deliverance B. A. In their deliverance are to bee considered 1.
〈…〉 quodâ—â— futurum est I am whatsoever was is and is to come And Thaâ—â—s Mileâ—â—us being 〈◊〉 what God was said Quod semper est neque principium habâ—ns neque finem That which alwayes 〈◊〉 having neither beginning nor end Plutarch also writeth that it was written in the doore of the Temple of Apollo 〈◊〉 T is es Thou art And Plato in Timaec saith Id solum esse quod est prorsus immutabile That only is said to be which is immutable but those things which are mutable and changeable may rather be said not to be than be For these and other such divine sentences in Plato some have thought that Plato either had read himselfe the bookes of Moses or had conferred with some Hebrewes while he sojourned in Egypt And this seemeth to be the more probable because Aristobulus who flourished in the time of the Macchabees writing to Ptolemer Philomâ—tor saith that Moses bookes were translated into Greeke before the time of Alexander the Great and that Pâ—tlhagoras and Plato had received many things from thence Clearchus also one of Aristotles schollers testifieth that Aristotle had conference with a certaine Jew a wise and learned man of whom he learned many things Ex Pererio QUEST XXVI Of the name of God Iehovah whether it be ineffable Vers 15. IEhovah the God of your fathers c. this is my name for ever c. 1. The Hebrew Cabalistes will have the word gholam being here written without vaâ— not to signifie for ever but rather hid whence they would gather that the name of Iehovah is ineffable and not to be uttered But beside that not gholam but ghalum with shâ—erk signifieth hid the words following unto all ages doe shew that it must be here read for ever the latter words expounding the former Indeed the name Iehovah is ineffable but in regard of the signification thereof for who can declare the essence of God not of the letters or syllables Simler 2. This name Iehovah signifieth the same with Eheje being added as more usâ—all and better knowne and it betokeneth two things principally both the eternity and alwayes being of God and his cause of being to all other things both efficienter formaliter and finaliter as the efficient cause from whom the formall through whom the finall for whom all things are Iun. 3. And this name Iehovah betokeneth Gods power in his goodnesse and truth the first in being able the second in being gracious and willing the third in being constant to fulfill his promises Borrhaius 4. This name Iehovah iâ— alâ—o incommunicable to all other Elohim is given sometime to Angels sometime to Judges upon earth But Iehovah is peculiar to God and therefore the Messiah is very God to whom this name is given in Scripture 5. Beside some Hebrewes thinke that the Messiah should at his comming reveale and make knowne this name of Iehovah to the world and so our Saviour commandeth his disciples to baptise else in the name of the Father Sonne and holy Ghost which name of the Trinitie is comprehended in Iehovah Simler The first letter Iod they would have to signifie the Father the second â—e the Sonne the third being vaâ— the holy Ghost and the second he the humanity of the Sonne Osian QUEST XXVII Why Moses is bid to gather the Elders together Vers. 16. GOe and gather the Elders 1. The Elders not in age for such a great number of aged folke among 600. thousand could not well be gathered together Simler But the Elders in office either for government or instruction which president Moses followeth Chap. 12.21 and Chap. 19.7 Iun. For although their state was now confused and out of order which was afterward by Moses reduced to a perfect forme yet there was a kinde of government among them in Egypt as may appeare chap. 5. where officers of their brethren were set over them Simler 3. The elders therefore must first be acquainted with the Lords message both because it was not safe to impart it to the ignorant and unruly multitude who would have given no great regard Pellican as also that the Elders and rulers by their example and perswasion might draw the rest Ferus QUEST XXVIII Why they make request but for three dayes journey Vers. 18. LEt us goe three dayes journey in the wildernesse 1. In that they went further than three dayes journey they did Pharaoh no wrong for they were not his subjects but he usurped authority over them and beside they therein followed the Lords direction that went before them 2. Yet notwithstanding they dealt not deceitfully with Pharaoh for it was not necessarie that they should impart their whole councell to their enemies the truth is not wholly at all times to bee uttered it may in part bee concealed as the Lord gave Samuel instruction when he went to anoint David 1. Sam. 16. Iuniuâ— 3. The Lord therefore would have them cautelously and prudently to propound their message that they would goâ— but three dayes journey and into the wildernesse which was in some sort under Pharaohs jurisdiction that the request being so reasonable if Pharaoh should deny it he might be left without excuse Ferus QUEST XXIX How the people is said not to have sacrificed in the wildernesse THat we may sacrifice unto Iehovah Yet the Prophet Amos denieth that they sacrificed unto God in the wildernesse for the space of 40. yeeres but carried the tabernacle of Moloch Amos 4.26 and Act. 7. This then is to be understood not simply and absolutely but in part that they did not sacrifice unto God as they ought but that many of them were Idolaters and polluted with the superstitions of Egypt so the Lord denieth that he required of them to tread in his Courts Isay 1.12 or to offer sacrifice and yet he commanded such things so he saith I will have mercie and not sacrifice that is not sacrifice alone without mercie Simler QUEST XXX How it is said that Pharaoh should not let them goe no not with a strong hand Vers. 19. HE will not let you goe yea not with a strong hand 1. The most reade but with a strong hand that is being forced by the mighty hand of God sic Lat. Pagnin Septuag Simler Ferus but then it should be im lo unlesse except not velo which signifieth neither 2. Some doe understand this strong hand of the Israelites that Pharaoh will let them goe but not with a strong hand that is with their armies and forces 3. Some referre it to Pharaoh that hee would not let them goe because by a strong hand that is by his armies and forces hee was not able to keepe them still 4. But the most proper sense and meaning is that Pharaoh no not with a strong hand referring it unto God should let them goe that is hee should stand out a great while notwithstanding the plagues which should be sent upon him but at the length he should yeeld So his heart was obstinate during
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
hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of God 2.
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
is inserted Vers 14. THese bee the heads of their fathers houses c. Moses setteth downe the genealogie of certaine tribes that it might bee knowne for the more certaintie of the storie of what stocks those two famous Prophets Moses and Aaron came the Lords Ambassadors to Pharaoh and instruments of these great works and wonders wrought in Egypt and of the deliverance of the people Borrh. 2. And Moses setteth downe the generation of Reuben and Simeon which were the two elder that he might orderly proceed to Levi lest hee might have beene thought onely to set downe his owne petigree Simler 3. And these three tribes are specially named because they of all other were most hardly censured by Iacob Reuben for his incest and the other two for their murther lest they might have beene thought utterly to have beene rejected Perer. 4. Moses most insisted upon the genealogie of Levi because that tribe was afterward chosen for the dignitie of the Priesthood Simler QUEST IX How Reuben is said here to be the first borne Vers. 14. THe sonnes of Reuben the first borne 1. He was the first borne by nature but he lost the prerogative of the first borne by his incest unto the which belonged a double preeminence the one of a double part which right was transferred to Ioseph of whom came two tribes the other of dignitie and authoritie over the rest of the brethren which was conveyed to Iudah Perer. 2. Of Reuben and Simeon onely those are rehearsed that came downe with Iacob unto Egypt because Moses doth make haste to set downe at large the offspring of Levi descending even unto Phinehes the sonne of Eleazar the sonne of Aaron Iun. 3. Some names are elsewhere otherwise termed as he which is called Iemuel is named in the Chronicles Nemuel and Sahar Zerah Ohad here named is there omitted either because he died in Egypt or else his posteritie was extinct and ceased in the wildernesse Simler QUEST X. Of the age of Levi. Vers. 16. THe yeeres of the life of Levi were 137. Levi was elder than Ioseph by foure yeeres for hee was the third sonne of Lea borne in the third yeere of the second seven of Iacobs service in the end whereof Ioseph was borne hence divers certaine conclusions concerning the Chronologie of the Scripture may be inferred 1. That Levi was 43. yeere old when he came downe with Iacob into Egypt for then was Ioseph 39. 2. That Levi lived 23. yeeres after the death of Ioseph who lived an 110. yeeres for Levi was 4. yeere elder than Ioseph and lived 137. 3. That Levi lived after he came into Egypt 94. yeeres unto the which if we adde 43. yeeres which was his age before he went into Egypt we shall have the whole life of Levi 137. yeeres 4. Levi died 121. yeeres before the going of the Israelites out of Egypt for all the time of their aboad in Egypt was 215. whereof Levi lived 94. in Egypt which summe being deducted from 215. the residue is 121. yeeres 5. It is gathered that Levi died before Moses birth 41. yeeres for Moses was 80. yeeres old when Israel was delivered out of Egypt but Levi died 121. yeeres before that then it will follow that he died 41. yeeres before Moses ex Perer. QUEST XI Of the age of Kohath Vers. 18. KOhath lived 133. yeeres 1. Thus read both the Latine Septuagint and Chalde agreeable to the Hebrew So that Eugubinus is deceived that saith Kohath according to the Septuagint lived but 130. yeeres 2. Hence it is evident that Kohath died 2. yeere before Moses birth and 82. yeeres before the deliverance of Israel for Kohath comming downe with Levi into Egypt may be supposed to be borne the same yeere from whence to Moses birth are 135. yeeres unto which adde 80. yeeres of the life of Moses and we have the whole summe of 215. yeeres the whole time of the Israelites being in Egypt But hee lived onely 133. yeeres then he must be dead two yeeres before Moses birth 3. Hence Alexander Polyhistor is found to be in error who holdeth as Eusebius reporteth Kohath to bee but 40. yeere old when Levi died who was rather than 94. yeere old but 43 yeere younger than his father being borne the same yeere when Levi went downe into Egypt QUEST XII Of the age of Amram Vers. 20. ANd Amram lived 137. yeeres If Amram were borne 14. yeeres before Ioseph died and begat Moses in the 77. yeere of his age as Alexander Polyhistor in Eusebius accompteth then it is evident that he died 21. yeeres before the departing of Israel out of Egypt and in the 60 yeere of Moses age as may bee thus gathered Ioseph lived after Iacob came downe into Egypt 71. yeeres being then 39. and his whole age was 110. so Ioseph died 144. yeeres before the departure of Israel for the foresaid numbers of 71. and 144. put together make the above said summe of 215. yeeres it will then follow that Amram borne 14. yeeres before Iosephs death and living 137. yeeres died 121. yeeres before the going forth of Israel ex Perer. QUEST XIII Why the sonnes of Korah and Aaron are set downe Vers. 21. ALso the sonnes of Izhar 1. Moses in the rest of Levi his posteritie descendeth but to the fourth degree saving in Aaron and Korah because of the one came famous Phinehes and the sonnes of the other are expressed because they died not in their fathers rebellion Numb 16.11 2. Hebron or Chebron his posteritie is not set downe it may be he was obscure and therefore not mentioned Borrh. 3. The rest here also are expressed because elsewhere they are spoken of for the manifestation of the history as Nadab and Abihu Levit. 10.1 Mishael and Elzaphan Levit. 10.4 Eleazar Numb 20. and Ithamar Exod. 38.21 Iun. QUEST XIV Why Aaron tooke a wife of the tribe of Iudah Vers. 23. ANd Aaron tooke Elishebah daughter of Aminadab 1. These two Aminadab and Nahashon his sonne were Princes of Judah 2. Thus Levi and Iudah doe match in marriage together to signifie the conjunction and affinity that should bee betweene the regall and priestly office Simler 3. Hitherto the positive law of not confounding the tribes by marriage was not made and yet afterward notwithstanding it was lawfull for the Priests of Levi to take unto them wives of other tribes for because the Levites had no inheritance given them by such marriages there could follow no inconvenience by confusion of their inheritance So Iehoiadah the high Priest married the King of Judahs sister and Elizabeth wife to Zacharie the Priest was Cousin to Mary the blessed Virgin of Judah Simler QUEST XV. How Moses without ostentation setteth forth his owne commendation Vers. 27. THese are that Moses and Aaron c. 1. Some thinke that these words should be inserted by Ezra who digested the Scriptures into order because it seemeth not to stand with the modestie of Moses and Aaron to set forth such a
commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the Israelites that
whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be that are
and Antypathies their qualities and operations he can apply and temper the causes together and so is able to worke wonders though not true miracles which are beside the order and course of nature which Satan cannot invert As to put this for an example the small fish which is called Echinus or Remora is able by applying himselfe to the ship to stay it though it bee under saile and have both the sea and winde with it which Plinie sheweth to have beene found by experience how that Antonius his ship at one time and Caius at another were stayed by this fish Now if a Magitian should secretly apply this fish to a ship hee might bee thought to worke a great wonder and yet it should bee naturall The other reason is that beside the knowledge of nature Satan is skilfull of all humane arts and sciences by the benefit whereof even men doe worke wonders as Archimedes was able to stirre a ship with his hand by certaine engines which he had prepared which a great number of men by strength could not doe He also devised such kinde of instruments when Marcellus the Romane Captaine besieged Syracusa whereby they so annoyed their enimies and made such havock and slaughter of the Romanes that Marcellus himselfe said they fought not against men but against the Gods Architas the Pythagorean by Mechanick art made a dove of wood to flie Severinus Boetius made serpentes of brasse to hisse and birdâ— of brasse to sing If men can make such admirable things by art it need not seeme strange if by the power of Satan wonderfull matters are sometime compassed Ex Perer. QUEST XII What things are permitted unto Satan to doe THe next point to be shewed here is what things which seeme to us to be miraculous the Devill may doe by himselfe or his ministers the Magitians First in generall wee are here to consider a twofold action of spirits the one is immediate as they can themselves passe speedily from place to place as Iob. 1. Satan came from compassing the whole earth for if the Sunne being of a bodily substance can compasse the heavens of such a huge circuit many hundred thousand miles about in the space of 24. houres the spirits can doe it with greater agility they have also power to transport bodies from place to place aâ— our Saviour yeelded his body to be transported of Satan to the tempters further confusion The other action is mediate as Satan can transport and bring together the causes of things which being tempered and qualified may bring forth divers naturall effects which are wrought immediatly by those naturall causeâ— yet mediately by Satan which bringeth them together Secondly in particular these things are permitted to Satans power he can transport bodies and carry them from place to place as thâ— Ecclesiasticall stories make mention how Simon Magus was lift up on high in the aire by the 〈◊〉 of Satan but by the prayer of Peter was violently throwne downe so sometime serpents and 〈◊〉 have beene seene flie in the aire Albertus Magnus saith that oxen have rained and fallen out of the aire all which may be wrought by the conveyance of Satan 2. The Devill can suddenly convey things out of ones sight as Apollonius from the presence of Domitian Thus it may be that Gyges if that report be true not by the vertue of a ring but by the power of Satan became invisible 3. They can make images to speake and walke as before wee heard of Apollonius brasen butlers and the image of Memnon so the image of Iuno Moneta being asked if she would remove to Rome answered se velle that she would and the image of fortune being set up said ritè me consecrastis yee have consecrated mee aright Valer. Maxim lib. 1. cap. ultim de simulachris But the Devill cannot give power unto these things being dead to performe any action of life but that hee moveth and speaketh in them as the Angell caused Balaams Asse to speake 4. The Devill can cause divers shapes and formes to appeare as of men Lions and other things in the aire or on the ground as in the life of Antonie the Devill appeared unto him in the shape of terrible beasts 5. And as he can counterfeit the shape of living things so also of other things both naturall as of gold silver meat and artificiall as of pots glasses cuppes for if cunning artificers by their skill can make things so lively as that they can hardly bee discerned from that which they resemble as Plinie writeth of Zeuxis grapes lib. 35. cap. 11. much more can Satan coyne such formes and figures as Philostratus lib. 4. of the life of Appolonius maketh mention how a certaine Lamia pretending marriage to one Menippus a young man shewed him a banquet furnished with all kinde of meat and precious vessels and ornaments which Appolonius discovered to be but imaginarie things and shee confessed her selfe to bee a Lamia 6. The Devill by his subtile nature can so affect the sensitive spirits and imaginary faculty as that they shall represent unto the inward sense the phantasie of some things past or to come and cause them to appeare to the outward sense as wee see that franticke persons imagine many times that they see things which are not and there is no doubt but that the Devill can effect that which a naturall disease worketh 7. Hee can also conforme the fantasies of those that are asleep to represent unto them things which the Devill knoweth shall come to passe and by this meanes to bring credit unto dreames 8. In some things the Devill can interpose himselfe and helpe forward those superstitious meanes which are used to prognosticate as the Augurs by the flying and chirping of birds by looking into the intrals of beasts by casting of lots tooke upon them to divine and the Devill by his mysticall operation concurred with them more strongly to deceive 9. The Devill can stirre up in naturall men the affections of love anger hatred feare and such like as he entred into the heart of Iudas Iohn 13.1 and this he doth two wayes either by propounding such externall objects as helpe to inflame and set on fire such affections and by conforming the inward phantasie to apprehend them Hierome in the life of Hilerius sheweth how a certaine virgin by Magicall enchâ—ntments was so ravished with the love of a young man that shee was mad therewith QUEST XIII How divers wayes Satans power is limited THese things before recited Satan by his spirituall power is able to doe yet with this limitation that his power is restrained of God that he cannot doe what he would but sometime the Lord letteth him loose and permitteth him to worke either for the triall and probation of his faithfull servants as is evident in Iob or for the punishment of the wicked as hee was a lying spirit in the mouthes of Ahabs false Prophets for if Satan had free libertie to
hee doth thus collect the first plague of converting the waters into bloud continued seven dayes chap. 7.25 then upon the eight day came the frogs and the next day after chap. 8.9 which was the ninth they were taken away upon the tenth day the lice were sent upon the eleventh day the swarmes of noisome flies are threatned upon the next day being the twelfth they are sent and the morrow after they are taken away chap. 8.29 which was the 13. day upon the 14. the fifth plague of the murrane of cattell is threatned the morrow after it is sent chap. 9.6 which was the 15. day upon the 16. day the sixt plague of botches and sores followeth the 17. day the 7. plague of haile is threatned sent the next day chap. 9.18 which was the 18. day and taken away the next which was the 19. day on the 20. day the 8. plague of grashoppers is threatned sent the 21. day and removed the 22. day the three dayes following the thicke darknesse came chap. 10.22 the 23.24 and 25· dayes upon the 26. day Pharaoh expelled Moses from his presence and about midnight following the beginning of the 28. day the first borne were slaine So that from the first plague to the last there was not above a moneth the last plague then of the slaughter of the first borne falling upon the 14. day of Nisan the first moneth of the Hebrewes the first began about the middle of Adar the last moneth which answereth to our February as Nison doth unto March Pererius And that it is more likely that all these plagues came together in the space of one moneth rather than of twelve moneths it may thus appeare first because the plagues following one immediatly upon another without any pause or respite they were so much the more grievous and this was the strong hand of God whereby Pharaoh was constrained to let Israel goe chap. 6.1 Secondly the plagues were such as Egypt never saw nor felt before chap. 9.24 and 10.14 and if they had continued long the Egyptians could not have endured Thirdly whereas the Israelites spent full forty yeeres in the wildernesse Iosh. 5.6 and Mosâ—s was 80. yeere old chap. 7.7 before any of the plagues began and 120. yeere old in the end of the 40. yeeres travell in the wildernesse Deut. 34. much time could not bee spent in Egypt after the hand of God by the ministry of Moses began to worke upon them QUEST XXX Whether the good Angels or bad were the ministers of the Egyptian plagues COncerning the author of these plagues there is no question but that they came from God who thereby did most justly punish the Egyptians for the unjust vexation of his people for so the Lord saith He will smite Egypt with all his wonders chap. 3.20 But there ariseth a greater doubt who were the ministers of these plagues whether the good angels or evill 1. Genebrard thinketh because it is said Psalm 78.49 By the sending of evill Angels that the evill spirits were executioners of these plagues But Augustines reason is very strong against this opinion for in the two first plagues which were counterfeited by the Sorcerers it is evident that the evill Angels were doers by whom the Magicians wrought they certainly were not the ministers of the true plagues for then as he saith Angeli mali ex utraque parte consisterent the evill Angels should be of both sides hinc illos affligentes inde fallentes afflâ—cting the Egyptians on the side and deceiving them on the other If the evill Angels then were not ministers of the first plagues neither were they used in the rest and beside we have a more evident argument that when in the third plague the Sorcerers attempted to doe the like they could not the Lord inhibited and restrained the evill spirits that they should worke no longer by their ministers the Sorcerers If the Lord restrained their power then he loosed it not or used it 2. Wherefore they are called evill Angels not in respect of their office but of the effect because they were messengers and ministers of evill plagues Perer. 3. But I thinke with Iunius that it is not necessary here to understand Angels for those ministring spirits but the word malacâ— may here signifie messengers and is referred to Moses and Aaron that were the messengers and ministers of these plagues And this interpretation is confirmed by two reasons because in this historie it is directly expressed that most of the plagues were procured by Moses and Aaron as the three first by Aaron the sixt seventh eight and ninth by Moses the fourth and fift though it be not expressed yet it may bee supposed to bee done by the same instruments and againe that place Psalm 105.26 may helpe to expound this Hee sent Moses his servant and Aaron whom he had chosen they shewed among them the message of his signes The messengers then and ministers of these evill plagues were Moses and Aaron 4. Yet I deny not but that God used also therein the ministry of his Angels as it is evident in the last plague of the destruction of the first borne Exod. 12.3 but the meaning of this place in the Psalme is more properly referred to Moses and Aaron And although God useth both the ministry of good Angels in punishing the wicked as in the overthrow of Sodom and Gomorrha and of the evill sometime to trie the righteous as in the temptation of Iob much more in judging the wicked yet in this place for the reasons before alleaged the good Angels are thought rather to have beene used than the evill QUEST XXXI For what ends and causes the Lord wrought such wonders in Egypt THe ends wherefore it pleased the Lord thus to judge Egypt and to shew his mighty workes were divers 1. That the Lord might take just revenge of the Egyptians for the unrighteous vexing and oppressing of his people Exod. 4.23 2. That they by this meanes might bee forced to let Israel goe Exod. 6.1 3. That Gods power might bee knowne to all the world which exceedeth the law of nature or naturall things and that his justice might be made manifest in judging the wicked so the Lord saith For thâ—â— cause have I appointed thee to shew my power in thee and to declare my name throughout all the world Exod. 9.16 4. That the Hebrewes and people of God hereby might perceive the singular care and love of God toward them as Moses urgeth Deut. 4.20 The Lord hath taken you and brought you out of the iron fâ—rnace out of Egypt 5. That the fame of these great workes might keepe other nations in feare and awe of them by whom they should passe that they should not molest or trouble them neither that the Hebâ—ewes should be affraid of them so Rahab saith Iosh. 2.10 We have heard how the Lord dried up the water of the red sea before you when yee came out of Egypt To this purpose the
of light much more take upon him the shape of a Prophet Out reasons are these 1. Tertullian saith Absit ut animam cujusquam sancti à daemone extractam credamus Far be it from us to thinke that the soule of any holy man can bee brought out by witchery lib. de anima Pererius answereth that the Witch called not up Samuel but it was Gods worke to send him preventing the Witches enchantments Contra. But this is not to bee admitted because the Scripture calleth it an abomination to the Lord to aske of the dead Deut. 18.12 the Lord would not be accessary to any thing which is an abomination before him 2. The true Samuel would not have suffered Saul to have worshipped him with a religious worship as the counterfeit Samuel doth so reasoneth Augustine Pererius answereth that this was not such adoration as is due unto God but that reverence which may be yeelded to Angels and Saints Contra. There are but two kindes of adoration a civill and religious the religious veneration is onely due unto God and therefore refused by the Angel Revel 22. the civill this was not as appeareth by Sauls submisse behaviour and superstitious devotion 3. This Samuel saith Why hast thou disquieted me But Samuels soule being at rest in Abrahams bosome was out of the Devils reach he could not disquiet it Pererius answereth that Saul did disquiet it occasionaliter by giving the occasion not efficaciter as being the efficient cause thereof Contra. But if Samuel spake these words then hee was in truth disquieted the question is by whom if not by the Devils meanes occasioned by Saul than by God but I thinke it will not bee confessed that God disquieteth the soules of his Saints being at rest 4. If the Lord vouchsafed not to answer Saul when hee lawfully sought unto him neither by his Priests nor his Prophets how is it like that the Lord should answer by his Prophet and when he useth unlawfull meanes Pererius answereth that God did not vouchsafe to answer him by any such meanes that hee might know that God had forsaken him but now not seeking unto God but unto a Witch God doth send him a sorrowfull message by that Prophet whom hee would not harken unto while hee lived Contra. Yet is not the objection removed that God should rather answer Saul using unlawfull meanes than when hee used lawfull first if the not answering before shewed that God had left him then the answering now by a Prophet of Gods sending argueth that hee was not altogether forgotten If it bee said that Saul knew him not to bee sent of God but raised by a Witch then it will follow that this Samuel kept him in that error without reproofe which the good Prophet would not have omitted Againe if the heavy answer and message of evill tidings was a signe that God neglected him why then did not the Lord vouchsafe to answer him before at all God would answer him neither good nor evill Thirdly this Prophet being dead could bring him no worse tidings now then he did when he lived that his Kingdome was rent from him and given to another 5. Some adde this as a fifth argument that Samuel would not have said To morrow thou shalt be with mee that is in the state of happinesse seeing hee knew that the Lord had cast him off Pererius thinketh that hee did meane he should descend in generall to hell as all before Christs comming did though not to that region and place of hell Limbus Patrum where the Fathers were Contra. But first Pererius must shew us out of Scripture that there be divers hels In the parable of the rich glutton there are but two places mentioned after this life Abrahams bosome a place of rest whither the Angels carried the soule of Lazarus and a place of torment where the rich man was That Abrahams bosome was no part of hell beside Augustines opinion who cannot thinke taâ—tae felicitatis sâ—â—um membrum inferorum c. that a place of sâ—ch great happinesse was a member or part of hell the text it selfe evidently sheweth as much because it was a place of comfort and joy and of great distance from hell and the Angels of light did minister there who remaine not in the kingdome of darknesse And againe that the Patriarkes and Prophets before Christ were in heaven our Saviour testifieth Many shall come from the East and West and sit downe with Abraham Isaack and Iacob in the Kingdome of heaven Matth. 8.11 Abraham Isaack and Iacob then were now in the Kingdome of heaven and yet Christ in their opinion had not then harrowed hell nor yet emptied Limbus Patrum Some doe expound these words thou shalt be with mee generally of the state of the dead Iun. But beside the opinion of some Hebrewes that doe take these words to bee spoken of Sâ—uls particular state that he should be in some place of rest where Samuel was and hereupon they inferre that Saul died penitently where we receive their interpretation but refuse their collection as being builded upon a false ground the testimony of a lying spirit this place is like to that where David saith of his infant departed I shall goe to him 2. Sam. 12.23 which words doe not onely signifie a generall kinde of departure but a resolution in David that it was well with his child Like also unto this is that phrase Gen. 25. that Abraham was gathered to his people and in the same chapter that Ismael was gathered to his people which seemeth to insinuate that each went unto his people and that Abraham was associate unto the just and righteous departed See more hereof Quest. 15. upon Genes 25. And hereunto the Apostle seemeth to allude when he saith Hebr. 12.23 Yee are come c. to the congregation of the first borne c. to the spirits of just and perfect men shewing the society and communion which we have with the people of God gone out of the world 6. Places of Morall use 1. Mor. They that humble themselves shall be exalted I Have made thee Pharaohs God Moses who before so abased himselfe that hee by all meanes would have declined his calling excusing him by his insufficiencie now the Lord doth exalt him making him superior to Kings he should be as a God to Pharaoh not whom Pharaoh should worship but whom he should feare and stand in awe of he should be as a God to bring plagues and judgements upon him and his land and to remove the same againe Thus is that saying of our Saviour fulfilled He that humbleth himselfe shall be exalted 2. Mor. Gods commandements are simply without any exception to be obeyed Vers. 6. SO Moses and Aaron did as the Lord commanded so did they This repitition is not needlesse but sheweth that they most exactly performed all given them in charge the commandements of God must be obeyed without all exception or limitation An Emperour of Rome commanded a workman from the
the other plagues were but the Scripture maketh no mention of it as many matters of fact are omitted beside but Thostatus refuseth this conjecture for why should this bee onely here expressed that Pharaoh sent if he had done it at other times 2. Some thinke that the other plagues all but the first as of the frogges the lice and swarmes were such as Pharaoh could not send and in the plagues following but in the first Pharaoh did not then bethinke himselfe of any such thing Perer. 3. But it is more likely that Pharaoh though now twice he had been told so much by Moses did neglect to trie whether the Israelites were exempted from these plagues or no. Simler QUEST VII Why Pharaoh called not to Moses to pray PHaraoh entreated not Moses at this time to pray to God to remove this plague partly through envie and griefe to see the privilege and freedome of the Israelites which was an occasion of the hardning of his heart partly because the other plagues continued sometime and so might be remooved But this plague of mortalitie and murraine came all at once and suddenly swept the cattell away so that no remedie was left neither was there place for prayer to remoove it after this plague had suddenly smitten their cattell in all their coasts Pererius QUEST VIII Whether this plague were naturall or supernaturall COncerning the kind of this plague 1. It is evident that it was no naturall plague but supernaturall for the text saith the hand of God should be upon their cattell that is should smite them immediately no meanes being used at all not so much as Aarons rod whereby other plagues were called for And beside it was not infectious as other naturall plagues are for the cattell of the Israelites feeding among the Egyptians cattell they dwelling in the middest of them were not smitten at all with this plague Simler 2. Yet there might be some preparation unto this plague by the former as it is mentioned cap. 8.14 that the land stunke of the dead frogges and so both the aire and ground were corrupted apt to breed putrefaction Perer. But this was not the cause of the plague for if the earth and aire generally had been corrupted the men had died as well as the beasts QUEST IX Why Moses is the minister of the sixt plague Vers. 10. ANd Moses sprinkled them toward heaven 1. They both tooke the ashes out of the fornace but Moses sprinkled them toward heaven Philo saith that Aaron was the Minister of those plagues wherewith the earth and water were smitten and Moses of those which came from heaven out of the aire Augustine giveth this reason because Aarons office was to speake to the people he worketh upon the earth and water because Moses was in the things that belonged to God hee is the minister of those plagues which came from above But these are curious observations The reason rather was this they stood both before Pharaoh and therefore Moses as the chiefe whom the Lord had made as Pharaohs God he is the minister of this wonder Ferus 2. As the two first signes were of the water the two next on the earth so this is wrought in the aire Simler rather than the element of fire as Ferus QUEST X. Of the sixt plague of boyles and of the manner thereof Vers. 10. ANd there came boyles breaking out First the handfull of ashes being cast into the aire there was raised as a cloud of white dust like unto the ashes of the fornace over all Egypt which dust could not be engendred of that handfull but upon the sprinkling of the ashes the Lord by his great power caused that cloud of dust in the aire over al Egypt 2. The matter which is here used is somewhat answerable to the effect for as Moses taketh of the white ashes of the fornace so they falling upon man beast caused burning boyles which at the first swelled hoved the flesh then brake forth into sores the word here used for blisters is derived of bagnah which signifieth to boyle up as the water doth at the fire Borrh. Perer. Philo. thinketh that these sores or boiles were over al their bodie grew into one being most grievous to behold 3. This plague is answerable to the Egyptians sinne for as they oppresse the Israelites with fornace work in the burning of brick so they are punished with burning sores which came of the ashes taken out of the fornace Perer. QUEST XI Why the Egyptians are smitten with vlcers Vers. 11. ANd the boyles are upon the enchanters 1. This sheweth that the Magitians though before they had confessed the power of God yet doe persist still in their malice against Moses Simler Hereupon Cajetane thinketh that they did not acknowledge the power of God before but rather some superiour power of the spirits but this followeth not because they resist Moses still that they did not confesse the power of God before for like as the same aire that is illuminate by the sunne is darkened when the sunne is gone away so no marvell if the minds of the wicked after they have received some light be darkned againe Perer. 2. This is the third time that these sorcerers are confounded first when Aarons serpent eat up theirs secondly when their power was restrained in the third plague and now because they will not yet give over they are punished 3. Like unto these sorcerers are all unfaithfull counsellers to Princes whom the Lord in like manner will plague Borrh. And thus the Magitians of that Pharaoh of Rome are smitten with exulcerate consciences which swelling with pride and hypocrisie doe bring forth most vile ulcers of impietie Simlerus QUEST XII Of the hardning of Pharaohs heart Vers. 12. ANd the Lord hardned Pharaohs heart 1. The word signifieth to obfirme or strengthen chazak because it was a signe of strength or rather stubburnenes to stand against God there is another word used to signifie the same thing cabadh to make heavie as cap. 8.15 Pharaoh first by his owne corrupt mind hardning or making his heart heavie the Lord as by casting a heavie weight upō it maketh it heavier Iun. 2. Origen well noteth how sometime Pharaoh is said to harden his owne heart c. 8.15 sometime the Lord as in this place the first kinde of hardning is declared by the Apostle how it commeth when men by their impenitencie abuse the lenitie and longanimitie of God Rom. 2.5 But the same Apostle making mention of the other hardning by the Lord Rom. 9. he passeth it over and it may be thought to bee one of those high matters which Paul heard being taken up into paradise and is not to bee uttered Thus Origen counteth this a great secret how God is said to harden the heart And so it is yet not such a secret but that we find the same opened in scripture how the Lord by giving wicked men over to themselves and withdrawing his grace doth as
owne glorie Augustine saith Aliud Deus fecit ordinavit aliud non fecit sed ordinavit Some things God both doth ordaineth some things he doth not yet ordaineth that is disposeth of them to some good end 3. God is to be considered in the action of the hardning of the heart as a just judge that punisheth sinne by sinne so is he also an agent and not a patient or sufferer onely Their owne master of the sentences doubteth not to say that concupiscentia in quantum poena est peccati Deum habet aâ—thorem that concupiscence as it is the punishment of sinne hath God the author thereof lib. 2. distinct 23. So likewise may it be said that the hardning of the heart as it is a punishment of sinne proceedeth from God and his reason is because all punishments are just Therefore as God is a Creator giving power and life to all as hee disposeth and ordereth evill actions unto good as he is a just Judge and punisher of sinne so is he an agent in hardning of the heart therein shewing his power wisedom and justice but the sinne and evill therein committed is only of man who properly hardneth his owne heart 2. Conf. Against the toleration of any contrarie religion Vers. 29. AS soone as I am out of the Ciâ—ie Moses will not pray in the Citie which was given to superstition and Idolatrie he will separate himself from the companie and presence of the superstitious and unbeleevers that he may give himselfe to fervent and zealous praier And for this cause he said before that the people could not sacrifice unto God in Egypt Simler By this then we see that God cannot be purely served in the middest of Idolaters They which will worship God aright must sequester themselves from among such It is therefore a dangerous thing that any toleration of a contrarie religion should be admitted God will have as the whole heart in man so the whole worship in his Church where Gods arke is there Dagon shall be thrust out of his place for there is no fellowship betweene light and darkenes Christ Belial 2. Cor 6.14.15 As Iacob would suffer no superstition in his familie but removed all the images out of his house Gen. 35. so will a religious prince in his kingdom 3. Conf. Of assurance and confidence in prayer I Will spread mine hands unto the Lord and the thunder shall cease Moses here prayeth with confidence and is assured that God will heare his prayer So ought we to aske in faith pray with assurance that God will heare us S. Iames saith let him aske in faith and waver not neither let that man thinke that is he which wavereth that hee shall receive any thing of the Lord cap. 1.6.7 How then are not the Romanists ashamed thus to affirme non requiri in oratione sidem qua certo credamus Deum absolute facturum quod petimus that faith is not requisite in prayer to beleeve certainly that God will absolutely do that for us which we aske Bellarmin de bon operib in parâ—icul cap. 9. Indeed there is a double kind of such assurance one is extraordinarie which proceedeth of some speciall revelation as here Moses building upon Gods particular promises made unto him was sure his prayer should take effect the other is an ordinarie assurance which is also of two sorts either when we pray for things spirituall concerning eternall life where the faithfull have an absolute assurance to bee heard or for things â—emporall where our assurance is but conditionall that God will grant us such thing so faire forth as they are expedient And even in praying for things temporall there is also an assurance 〈…〉 and determinaâ—e which is somewhat rare yet often found in the children of God when they haâ—e 〈…〉 and constant perswasion that God will heare them for their temporall blessing which they pray for and God therein never faileth them as Iacob was assured that God would keepe him in his journey and give him bread to eat and clothes to put on Gen. 28. And of this assurance S. Iames speaketh thâ—t 〈…〉 of faith shall save the sicke Iam. 5. they which pray with confidence and assurance for the health of the bodie even shall be heard therein they which are not heard have not that fâ—iâ—h and God giveth them not that faith and assurance because he seeth such health not to be good for them There is beside this a generall assurance which every one of Gods children feeleth in their prayer as to be fully perswaded that either God will give them that particular temporall blessing which they pray for or some other gift which God seeth to be more necessary for them As Paul was not in particular assured that the pricke of the flesh should be taken from him yet he knew that his prayer should obtaine either that or a more pretious gift as the Lord said my grace is sufficient for thee he received the grace and strength of God to resist and overcome that temptation though it were not altogether taken from him Augustine concerning this difference of assurance betweene prayer for things temporall and for things spirituall hath this excellent sentence Sanitatem quis petit cum agrotat forte ei adhuc aegrotare utile est potest fieri ut hic non exandiaris at vero cum illud petis ut det tibi Deus vitam aeternam securus esto accipies A man asketh health when he is sicke and yet it may bee good for him to be sicke it may bee then thou shalt not be heard here but when thou asketh of God to give thee eternall life be out of doubt thou shalt receive it 6. Places of morall use 1. Observ. Sinne the cause of extraordinary sicknesse Vers. 10. THere came boiles breaking out into blisters As Pharaoh here and his people were smitten with boiles and ulcers for their sins which they had committed against God and his people so when the Lord sendeth strange diseases and sicknesses into the world wee must take them as signes of the wrath and indignation of God Simler As the Apostle sheweth that the Corinthians for certaine abuses which they were guiltie of in receiving the Lords Supper were chastised some with sicknesse some with death 1 Cor. 11.30 2. Observ. Gods judgements tempered with mercy Vers. 19 SEnd therefore now and gather thy cattell c. The Lord remembreth mercie in the middest of his judgements though the Lord had certainly determined to bring this plague of haile upon Egypt yet together Moses giveth advice how both they and their cattell should be preserved from it thus saith the Psalmist Mercy and truth are met righteousnesse and peace shall kâ—ssâ— one another Psal. 85.10 Gods truth and justice is accompanied with mercy truth and favour Pellican 3. Observ. Confession of sins which proceedeth onely from the feare of Gods judgements is no true or right confession Vers. 27. PHaraoh said unto them I
Pharaoh because hitherto he hath prevailed nothing and though the servants of Pharaoh before time were obstinate as their master was yet now they should be humbled as it followeth vers 7. Iun. 2. Though Moses is told before that Pharaoh shall not heare yet he is sent againe to make him inexcusable as in the Gospell Christ sendeth the leper to the Priest to be a testimonie against them Ferus 3. The hardnesse of Pharaohs heart is not the effect of the signes and wonders but the occasion of them for if Pharaoh had yeelded at the first then the Lord should not have needed to have contended with him by multiplying of his signes Simler This hardnesse of Pharaohs heart proceeded from his owne corruption and the Lord as a just Judge further punisheth him with his owne sinne but disposeth of it to his glory so then God in respect of the immediate act of hardning Pharaohs heart is said to harden it not positively by making his heart hard but negatively in not mollifying it but leaving of him to himselfe but as the hardnesse of heart is a punishment of Pharaoh and as it is referred and disposed of to Gods glorie the Lord also worketh positively and actively 4. So then this is the order of the causes here propounded the end of the hardning of Pharaohs heart is that God may shew his signes the end thereof that Gods works may be knowne in Israel and declared to their children and the chiefe end of all is That ye may know that I am the Lord Iunius QUEST II. How Moses is said to be a snare to the Egyptians Vers. 7. HOw long shall he be a snare unto us 1. The Septuagint put the article in the neuter Gender How long shall this thing be an offence but it is better understood of Moses he was as a snare and trappe unto them in respect of these grievous plagues and afflictions which he was the minister of Simler And therefore they are afraid of him as the bird is of the snare Iun. 2. They use three reasons to perswade Pharaoh first in respect of themselves they all smarted for one mans obstinacie in respect of Moses and the Israelites their request was reasonable they did but aske leave to goe to serve their God thirdly in regard of the whole land of Egypt which was almost destroyed Ferus 3. Though Pharaohs servants seeme for the time to be touched yet they were farre off true repentance and conversion unto God and they doe not leave for all this their superstition and Idolatry Simler and afterward their hearts were hardned againe when they with Pharaoh pursued after Israel to the red sea QUEST III. Of Pharaohs wish Let the Lord be so with you c. Vers. 10. SO let the Lord be with you as I let you goe 1. Some doe interpret these words as plainly spoken that Pharaoh wisheth indeed that God were no more mercifull unto them then they should finde him Genevens But this though it bewraieth an uncharitable minde in Pharaoh yet it sheweth that he had a reverend opinion of the divine assistance which he wisheth to be as farre from them as his affection was But Pharaoh had no such opinion of the God of Israel 2. Therefore it seemeth that these words are uttered with a kind of derision as if hee should say you boast much that you serve a mightie and great God well let him deliver you for I will not and so in effect he saith as he did at the first I know not the Lord chap. 5. Ferus 3. And yet unwittingly Pharaoh wisheth unto them the assistance of God indeed for he afterwards himselfe did let Israel goe and he wisheth God even so to be with them as he would let them goe which indeed came so to passe God was with them and so overruled Pharaohs heart that he was content to dismisse them Iun. Of the eight plague QUEST IV. Of the nature of Locusts and whether this plague were extraordinary Vers. 13. IN the morning the East wind brought the Locusts 1. Plinie writeth strange things of these Locusts as how the female dieth of a certaine worme that choketh her breeding betweene the jawes as soone as she hath brought forth her young that in India there are of them three foot long they are taken up with the wind and flie over the seas and fetch a great compasse to seeke food they are in such multitudes that they shadow the sunne where they light they feare the grasse by touching it and devoure up all yea they doe eat through the roofe of the houses They often flie over out of Africa into Italie In the region Cyreno there is a law thrice in the yeere to fight against them First in destroying their egges then the young and after when they are growne In the Isle Lemmis every one is appointed a certaine measure of Locusts which they shall kill and bring to the magistrate and they doe nourish birds of purpose to take their flight against them and so to destroy them In Necare and Syria they embattell themselves against them Thus much Plini lib. 11. cap. 29. Ex Perer. 2. But although these kinds of Locusts in those parts of the South and East countries are usuall yet this plague was extraordinarie both in respect of the divers kinds as Caterpillers Grashoppers Psalm 78.46 and their multitudes they covered the face of the earth vers 5. and as the Chalde Paraphrast expoundeth they shadowed the beames and light of the sunne beside otherwise then Locusts use to doe they did not onely consume and eat up the fields but filled also their houses Further these Locusts come at the time appointed To morrow I will bring Locusts upon thy coastes vers 4. In so short a time for such a multitude of Locusts to be gathered it was admirable Simler And lastly for them at that time of the yeere to come in the spring which is the breeding time whereas they usually doe strike over into other countries in harvest when the fruits of the earth begin to be ripe to seeke for food as Plinie writeth of them Propter famem exterâ—a pabula petere sciunt The inhabitants know that they seeke forren food for hunger immensos tract us permeant dira messibus contegunt nube they goe over divers countries and cover them as with a cloud hurtfull to the harvest Plin. ibid. QUEST V. Of the greatnesse of this plague of Locusts NOw the greatnesse of this judgement appeareth diversly 1. These Locusts came upon Egypt aâ— the Lords royall host and so are they called Ioel. 2.25 the Lords great host not in comparison of the superiour spirituall powers but in respect of weake men against whom the Lord can arme the least of his creatures Rupert and Pharaoh could better have resisted an hundred thousand men than these Locusts Ferus 2. The Locusts consumed all the herbes fruits of trees and every greene thing whatsoever the haile had left vers 15. 3
Pharaoh to vers 9. then a conclusion of the whole historie of these plagues 1. In the continuation there is set forth first the Lords speech with Moses both revealing unto him that one plague was behind vers 1. and repeating the first promise of inriching the Israelites by the Egyptians vers 2. where Moses inserteth the reason why this should bee effected because both the people in generall and Moses specially should bee gratious in the sight of Pharaoh and his people vers 3. And all this the Lord spake unto Moses before his last entrance to Pharaoh for after that hee saw not his face Then followeth the speech that Moses had with Pharaoh vers 4. to vers 9. where Moses in the name of God foretelleth first the last plague of the death of the first borne expressing the time about midnight and of whom the destruction shall bee of all the first borne of men from the highest to the lowest and of beasts and by whom The Lord shall goe out c. vers 4.5 Secondly the events are three first the lamentation and sorrow of the Egyptians vers 6. then the privilege and immunitie of the Israelites vers 7. and the entreatie and supplication of the Egyptians to Moses to be gone with his people vers 8. 2. In the conclusion of this historie there is first a repetition of that which God foretold Moses that Pharaoh would not heare him with the end thereof that Gods wonders might bee multiplied in Egypt vers 9. then the declaration of Moses obedience vers 10. and of the event that Pharaohs heart was hardned as the Lord had said and of the effects and fruits thereof the not letting of the people goe vers 10. 2. The divers readings Vers. 1. When he sendeth you away he will at once speedily drive you hence I. altogether drive you hence G.S.V. or at once drive you hence G But this expresseth not the emphasis of the Hebrew phrase in driving drive you out that is speedily when he shall let you go quite he shall utterly drive you hence B. but the word Calah altogether belongeth to the latter clause as may appeare by the distinction Vers. 2. That every man require of his companion A. P. or neighbour L. S. V. B. G. rather than friend I. the word reaâ— signifieth both but because the Egyptians were neighbours rather than friends and an other word is used chap. 3.22 shechenoth which signifieth a neighbour or neere dweller I preferre the first Vers. 3. Also the man Moses was very great A. P. C. S. V. I. better than Moses was a very great man L.B. for the word ish man is set before Moses or also Moses was very great G. for here man is altogether omitted Vers. 5. From the first borne of Pharaoh that should sit upon his throne I.C. rather than which sitteth upon his throne cater for he was the heire onely of the Kingdome he did not yet sit upon the throne Pharaoh bâ—ing living the word is iosheb sitting a participle of the present tense which hath also the signification of the future as Gen. 19.14 Lot spake to his sonnes in law which were marrying his daughters that is were to marrie them 3. The explanation of difficult questions QUEST I. When the Lord spake these words to Moses Vers. 1. NOw the Lord had said to Moses yet will I bring c. 1. Some referre this to the first vision which Moses saw in the bush but that cannot be for when the Lord thus spake to Moses nine plagues were past and there was but one to come 2. Neither did the Lord thus speake to Moses after he was come out from Pharaoh for after that he saw Pharaohs face no more chap. 10.29 and yet here vers 8. it is said he went from Pharaoh very angry 3. Therefore the message which Moses delivereth in this Chapter to Pharaoh concerning the destruction of the first borne was done at his last appearing before Pharaoh when he sent for him after the darknesse and immediatly before his going to Pharaoh the Lord thus said to Moses Iunius QUEST II. Why the overthrow of Pharaoh in the red sea was counted none of the plagues I Will bring one plague more c. 1. Thus the Lord doth all things in number weight and measure the Lord sendeth tenne plagues upon Egypt not fewer because he would shew his power nor more for these were sufficient Ferus 2. Beside this last plague of the first borne there followed the overthrow of Pharaoh and his host in the red sea but this is counted none of the plagues of Egypt because it was done after the Israelites were gone out of Egypt Simler As also these plagues were not a finall destruction of the Egyptians as the other was but probations and temptations Pellican Of the tenth plague QUEST III. Whether God used the ministry of good or bad Angels in the slaughter of the first borne Vers. 4. ABout midnight will I goe out into the middest of Egypt That God was the author of this plague in the slaughter of the first borne it is no question but the doubt is whether the Angels good or bad were the Lords ministers in it 1. In this life it is certaine that God sometime useth the good Angels to punish the wicked as in the destruction of Sodome and the evill Angels some time to chastise his owne children as Satan tempted and afflicted Iob. 2. In the next world who shall be the ministers of the torments in hell it is not so certaine Pererius thinketh that the evill Angels shall be the executioners of those torments because of that text goe into everlasting fire which is prepared for the devill and his Angels But the contrarie rather may bee inferred out of this text that because the Devill and his Angels also are ordained for torment it seemeth that he shall not be a tormenter of others who is to be tormented himselfe Therefore it is rather to be thought that seeing the chiefe use of the ministrie of Angels is for the benefit and comfort of the elect in this world till they be gathered together in the Kingdome of God Heb. 1.14 that in the next world there shall not be such imployment of the ministring spirits especially of the reprobate Angels And how the torments of hell shall be continued the Prophet Isay sheweth Tophet is prepared of old c. the burning thereof is fire and much wood the breath of the Lord like a river of brimstone doth kindle it chap. 30.33 The Lord of himselfe by his owne power in shewing the severitie of his justice shall hold the wicked in everlasting torment 3. But concerning this judgement in smiting the first borne some thinke that the evill Angels were used in this service Thostatus Lyran. Because it is said Psalm 78.49 Hee cast upon them the fiercenesse of his wrath by sending of evill Angels But this place is answered before quest 30. in chap. 7. that either
it may be understood of Moses and Aaron who were Gods messengers for so Angell signifieth or else they are called Angels of evill i. of poenal not morall evill rather than evill Angels And though they would seeme to gather by those words chap. 12.23 The Lord will not suffer the destroyer to come into your houses that this Angell of himselfe had a desire to invade the people of God and therefore was not a good Angell yet that followeth not but the words rather shew thus much that the Angell being sent forth by the Lord was to doe all things according to his direction to strike where God bid him strike and to forbeare where the Lord purposed to spare 4. Wherefore as the good Angels were the ministers of the former plagues as is shewed before quest 30. in chap. 7. so they are to be held to be the Lords instrument in this Pâ—rer QUEST IV. Whether one Angell or many were used in this destruction ANd for the number of these destroying Angels 1. Though it be said in the singular number chap. 12.23 the destroyer yet it followeth not that one Angell should be the minister for it is usuall in Scripture to put the singular for the plurall 2. Therefore it is more probable that many Angels were imployed in this service not in respect of the multitude that were slaine for in the host of Senacherib one Angell slew 180. thousand nor of the distance of place for one Angell in Davids time smote 70000. in three dayes space from Dan to Beersheba but in regard of the time because all the first borne of Egypt were slaine at midnight about the same time it is like that many Angels in divers places of Egypt were sent of God to strike the first borne Perer. Cajetan QUEST V. Vpon whom this plague in the smiting of the first borne was executed Vers. 5. ALl the first borne in the land of Egypt shall die All the first borne of every house as the chiefe and principall were smitten with death even from the Kings throne unto the sonne of the poore servant that ground at the mill which they used in the day to doe such servile works and in the night time kept them in hold and therefore it is said chap. 12.29 unto the first borne of the captive that was in prison So Samson did grind at the mill being in prison Iudg. 16. 2. Beside all the first borne of their beasts were slaine that is of their domesticall cattell for wilde beasts must be here excepted which were not in their power and such cattell as bring forth many at once where there is no difference betweene the firstlings and the rest Perer. 3. The third effect of this plague was that God did execute his judgements upon the gods and Idols of Egypt chap. 12.12 QUEST VI. Whether in every house the first borne were slaine BUt here this doubt ariseth concerning the first borne because it is said afterward chap. 12.30 that there was no house wherein there was not one dead whether in every house there were a first borne 1. Ab. Ezra thinketh all to be understood for the greater part 2. Simler for the houses of every sort both of high and low as the King and captive are named 3. Hugo S. Victor doth thus interpret it that in every house where was any first borne there was one slaine But it seemeth that no house at all was excepted because all the Israelites were commanded to strike the bloud upon the posts of their dores to escape the plague 4. Therefore Augustine thinketh that God so disposed at this time by his divine providence that every house of the Egyptians had one first borne quest 44. in Exod. But we need not run unto miracles where another exposition may be found 5. Thostatus thinketh that the first borne is here taken for the first borne of the feminine sex as well as of the males whether their parents were alive or dead whether they were the first borne by the husband or wife But the name of first borne is not thus taken in scripture neither yet is it like that any females died but males as it may appeare by the law of the first borne that are made holy unto God upon this occasion because the Lord for Israels sake killed all the first borne of Egypt there onely the males that first open the wombe are set apart chap. 13.12 6. Therefore of all the â—est I preferre the exposition of Iunius that in every house either the first or if there were no first borne the next principall man was taken in stead of the first borne so also Cajetane QUEST VII Why the Lord destroyeth the first borne NOw the first borne were slaine 1. Because they oppressed Israel whom the Lord calleth his first borne Exod. 4. Theodoret. 2. Rather because they put to death the first borne children of Israel yea all the males therefore the Lord doth worthily punish them in their first borne Ferus 3. And this plague was ordained for them more grievous than all the rest for what can come neerer a man than the death of his first borne which also may bee his onely borne as Abraham could not have a greater triall than when he was commanded to sacrifice his onely sonne Isaack that the Egyptians should be forced by this last and greatest plague to let Israel goe Perer. 4. Neither was this unjust in God to take away the life of infants who are not innocent before God and the Lord that gave them life may take it away if it more serve unto his glory And the parents also that had sinned were punished herein by the death of their dearest children being themselves reserved for a greater destruction Simler QUEST VIII Why the first borne of the cattell also are destroyed THe Egyptians cattell also are killed 1. because this losse also was a punishment unto the Egyptians for whose use they served Simler 2. And much of their substance also consisted in cattell Perer. so that both they lost part of their substance and wanted the use of them 3. Beside the Egyptians oppressed the Israelites and wronged them in their cattell Ferus 4. The Hebrewes also thinke this was one speciall cause for that the Egyptians did superstitiously adore divers kinds of cattell and therefore for detestation of their Idolatrie the cattell are punished QUEST IX How the Gods of the Egyptians were judged NOw what gods of Egypt were judged is diversly scanned 1. Some thinke that by gods the Magistrates and Judges are understood Osiander But this was said before that the first borne should be killed even from the Princes throne this was a punishment to Pharaoh and all his great men to have their first borne cut off 2. Some thinke that the Egyptian gods were judged in that their worshippers were punished Borrh. 3. Others that the Temples of the Idols were cast downe Hierom and their Idols throwne downe and beaten to dust as the Hebrewes 4. Some that
the eating of unleavened bread did both call to their remembrance the benefit of their deliverance received and was a type also of their deliverance hoped for in Christ as the Apostle applieth it 1 Cor. 5. The contempt of this rite then did both bewray an unthankfull heart for the benefit received and an unbeleeving heart for the benefit of salvation expected and so was a renouncing of God and his religion Iun. in Analys QUEST XXIX Why none uncircumcised were admitted to the pasch 43. NO stranger shall eat thereof 1. Such as either were not of the posteritie of those which were delivered out of Egypt or were strangers from the faith and religion of Israel Iun. 2. All such must be circumcised as well servants and bondmen being strangers or such as were free strangers and sojourned among the Israelites with whom mercenary men and hirelings are joyned because they were in some sort free Iun. 3. These two reasons may be given why none uncircumcised person should bee partaker of the Passeover because the circumcision was a seale of their profession which they that were strangers from Israel had no part nor interest in the mysteries and rites thereof and seeing the pasch was a commemoration of the deliverance of the circumcised people they who belonged not to that people had nothing to doe with the commemoration Perer. 4. And whereas the stranger is charged to circumcise all the males that belonged unto him vers 48. this must be understood of such strangers as sojourned among the Hebrewes and had their families there otherwise it sufficed for themselves alone to be circumcised Simler 5. Now in that strangers being circumcised were admitted to the pasch it sheweth that it had a manifest reference to the Messiah for the stranger for all his circumcision gained no part nor inheritance among the tribes he was not counted as one of the seed of Abraham therefore if such received no temporall privilege they hoped in being thus joyned to the people of God to be partakers of their spirituall blessings Calvin 6. But where it will be objected that whereas there were none circumcised in the wildernesse for the space of 40. yeeres Iosh. 5. and yet the Passeover was there kept that it should seeme that some that were not circumcised did eat the Passeover the answer may readily bee made to this objection that the Passeover was kept but once in the wildernesse â—n the second yeere of their departure out of Egypt Numb 1.1 and 19. all that came out of Egypt were circumcised Iosh. 5.5 so that onely the infants of a yeere or two old were uncircumcised who did not receive the Passeover Perer. QUEST XXX Whether the servant might be compelled to be circumcised Vers. 44. EVery servant that is bought for mony when thou hast circumcised him c. Here a question is moved whether the Hebrewes might force the servants against their will to be circumcised 1. Thostatus thinketh they might compell their servants and bondmen to be circumcised but not the free men and so the text seemeth to make a difference so also Calvin But this is not like for though their masters had power over their bodies yet could they not force their minde and will as now no man is to be compelled to bee baptiâ—ed so neither then to be circumcised Perer. The children indeed of bondmen and strangers which were 〈…〉 circumcised Gen. 17.12 But there was a divers reason for those that 〈◊〉 of yeeres of discretion neither doth the 〈◊〉 make any difference for circumcision betweene the bond and free strangers for all strangers there was one law vers 49. 2. Cajetane thinketh that 〈…〉 bee considered in circumcision the outward signe in the flesh and the inward profession therein signified that the servants might bee forced to take upon them the one but not the other But as now a man cannot bee forced to take the Sacrament of Baptisme and leave the profession of Christianitie for the one dependeth upon the other so neither then could the outward signe be severed from the inward profession Perer. 3. Cajetane hath yet another answer he thinketh it was sufficient for the servant if hee did not resist but suffered himselfe to be circumcised but the free stranger was to shew his desire to be circumcised But no such difference appeareth in the text it is but his conjecture 4. Therefore aâ— it is expressed of the free stranger if he will observe the Passeover of the Lord let him circumcise hee must be willing to the one as well as to the other so it is to be understood of the servant that if he will eat the Passeover hee must be willing to bee circumcised his will must stand to the one as well as to the other Osiander Perer. QUEST XXXI Why none of the flesh was to be carried out of the house Vers. 45. IN one house shall it be eaten thou shalt carrie none of the flesh out of the house 1. Lyranus judgeth this to bee the cause of this precept for that they were not at leisure one to visit another because of the businesse about their journey for they did one visit another when they were commanded if the houshold were too little for a lambe to take their neighbour 2. But rather these reasons may bee yeelded thereof to represent unto them the state of the people dispersed before and now gathered in one and because they were to roste the lambe whole no part thereof was to be divided Iun. As also they are forbidden to carrie any part abroad lest the flesh should bee prophaned therefore what remained was to be burned Perer. 3. This sheweth that without the Church of God is no salvation as the lambe was not to be eaten without the house Osiander QUEST XXXII Why a bone of the paschall lambe should not be broken Vers. 46. NEither shall yee breake a bone thereof 1. As this shewed their present haste that their leisure served them not to stay by it to eat the flesh and to examine the bones Cajetan Calvin 2. So the speciall signification of it was to be a type of Christ who had not a bone broken by Gods singular providence whereas the theeves bones were broken as the Evangelist applieth it Ioh. 19. 3. But their collection is too curious that doe thus interpret it that Christs vertue signified by his bones decaieth not though we dayly eat his flesh 4. It may also in some sort be applied to the members of Christ that though they suffer many troubles in the world yet their bones are not broken nothing shall hinder their salvation as the Apostle saith We are persecuted but not forsaken we are cast downe but perish not 2 Cor. 4.19 Osiander QUEST XXXIII What rites of the Passeover might be dispensed with and what not Vers. 24. YE shall observe for an ordinance The question is whether the Hebrewes were strictly tied unto the observation of the pasch as it is here prescribed for the solution
the Egyptians would pay and recompence them for all their labour and service in their brick-workes in building of them houses and Cities whereupon the Egyptians casting up their account and finding that their wages at a very meane rate would farre exceed the value of their jewels were contented that the Hebrewes should enjoy them Now if this were so then the equity of this fact will easily appeare but because this tradition is uncertaine neither is there thereof any mention made in Scripture it is not to be stood upon a better satisfaction may be found out 3. Therefore first of all this is sufficient to excuse the Israelites that they did herein as they were commanded and whatsoever the Lord biddeth it is no sinne to doe nay it is sinne not to doe it as Augustine well saith Quod sane faciendo Moses usque adeo non peccavit ut non faciendo peccaret Moses in doing so was so farre from sinning that in not doing of it he had sinned thus also answer Calvin Simler Iun. with others 4. But the equity of this fact may further be evident though it sufficeth only to stand upon Gods will which is alwayes just Et rectissimum est quicquid facit and it is most right whatsoever hee doth Calvin or willeth to be done yet divers other reasons may bee yeelded to justifie this fact of the Israelites beside I say the authority of the Lord in commanding which excuseth the Israelites who were bound to be obedient in whatsoever was commanded as Augustine sheweth by this example like as in a common-wealth the minister or executioner of the Judge in putting him to death that is adjudged to dye offendeth not who if he should doe it of himselfe were a man-slayer so saith he Deo jubenti ministerium prabuerunt they did but yeeld their service and ministry to the commandement of God Beside this justification other reasons may be alleaged both on Gods behalfe and on the peoples First on Gods behalfe 1. He is the supreme and chiefe Lord of all and may by his imperiall right not onely give the substance of one to another but remove and dispossesse Kings and transpose Kingdomes from one to another Simler And therefore as Calvin saith Quae Deo placuit ad suos transferri aliena censeri non debent What God thinketh good to convey over unto his are not to be counted as belonging to another 2. The Egyptians abused their gold and other jewels in serving their idols therewith and so as Augustine saith Dei creatura male utentes ad Creatoris injuriam they wickedly abused the creature to the wrong of the Creator and therefore the Lord might most justly deprive them of that which they abused to his dishonour 3. Their intolerable contumacy and disobedience in refusing so often to obey the Lords commandement to let his people goe deserved no lesse than that they should bee punished with the losse of their precious substance seeing the Lord for the like stubbornenesse and obstinacy of the Cananites dispossessed them of their country and gave it to the Israelites Perer. Secondly in respect of the Israelites these reasons also may be rendred 1. The Israelites might detaine these things which the Egyptians gave them as their wages for their long labour and service in Egypt as it is said Wisdom 10.17 she gave the Saints the reward of their labours and as Philo further amplifieth Nec par est jactura libertatis pecuniae there is not the like reason of the losse of liberty and the losse of money the Israelites lost their liberty the Egyptians lost but part of their substance So the Lord promiseth unto Nebuchadnezzar Egypt for the wages of his army for the service they did in subduing of Tyrus Ezech. 29.18 Thus Israel had the substance of the Egyptians given them for their service Iun. 2. Beside the labour and toile of the Israelites in Egypt they were most cruelly oppressed their children most pitifully slaine and murdered therefore this was in stead of some recompence and satisfaction made for the wrongs which they had done them Perer. 3. Philo addeth this reason also Vt in bello victores victos bonis spoliâ—vâ—rant as being conquerers in battell they spoiled their enemies of their substance for they were as conquerers of the Egyptians not by stroke of battell but by the stroke of the Lords hand in these mighty miracles plagues and judgements whereby the stout and stubborne heart of Pharaoh was subdued Simler 4. Irenaeus saith further Debitores erant Hebraeis non solùm rerum sâ—d vitae suae propter patriarchae Iosâ—phi praecedentem benignitatem They were debters to the Hebrewes not only of their substance but of their life also for the former kindnesse and goodnesse of the patriarke Ioseph shewed unto them who delivered the Egyptians and their land from perishing by famine and governed the country 80. yeeres in all justice peace and tranquillity 5. But the best reason on the behalfe of the Israelites is that the Egyptians did voluntarily give them these things as a redemption of their lives and did wage them thereby to bee gone as Iosephus saith they gave them these things quo celeriùs discederent to hasten their departure the sooner this also may be gathered out of the text chap. 11.8 and 12 13. Iun. QUEST XLIV When the Israelites asked the jewels before the last plague or after ANother question is when the Israelites asked these jewels of the Egyptians at the very instant of their departure or before 1. Augustine and Cajetane consenting with him Ferus Pererius all these are of opinion that this was done before the last plague of the first borne Augustines reason is this Quomodo fieri posset ut in tanto luctu ex mortibus suorum commodarent ista filiis Israel How could it be that in so great heavinesse for the death of their children they would lend these things to the Israeliâ—es quaest 45. in Exod. But this might be a reason to make them willing to let them have what they desired to bee rid of them for they were afraid all of them of their lives if the Israelites had stayed still for they said we dye all vers 33. Cajetane would gather that they had borrowed these things before and the Egyptians through griefe forgetting to demand them againe the Israelites also being in haste carried them away because it is said they spoiled the Egyptians that is by carrying away the things which they had formerly borrowed But these words rather make against him for in that the Israelites are said then at their going away to have spoiled the Egyptians it sheweth that then they received the things of them whereof they spoiled them for otherwise they had spoiled them before when they received the things not purposing to restore them againe Ferus reason is because it is not like they would lend the Israelites their jewels at their going away But this doubt is removed because the text
spirits hath no shew of any warrant at all in the Scripture which Pharisaicall superstition is reproved by our Saviour Matth. 23.5 for while their chiefe care was to bind such monuments unto their foreheads and hands in the meane time the law went out of their hearts The like superstition hath much prevailed in time past among Christians who by writing some parcell of Scripture as the beginning of the Gospell of S. Iohn and by hanging it about their necke or an Agnus Dei and such like thought themselves sufficiently garded against spirituall assaults Simler 5. Augustine is farre wide in the application of this ceremony for upon these words It shall be as a signe upon their hands thus collecteth Super manus id est super opera that is upon their workes and so inferreth hereupon that fides praeponenda est operibus that faith is to bee preferred before workes which assertion and conclusion of his is most true yet not proper or peculiar to this place August quaest 48. in Exod. QUEST VIII Of the redeeming of the first borne of uncleane beasts Vers. 13. EVery first borne of an asse c. 1. The first borne which were peculiar unto God were either of men or beasts the firstlings of the beasts were either cleane or uncleane the cleane were to be sacrificed the uncleane were either to be redeemed or else to be beheaded as the asse and other beasts of service but some could not be redeemed but they must be killed as the dog Simler 2. By the first borne of the asse all other uncleane beasts are signified this kind is put for the rest because there were great store of them in that country Iun. 3. The neck must be striken off lest that which was holy unto God should bee put to prophane uses Iun. and by the horror of this â—ight to testifie the ingratitude of the owner of the beast who had rather his beast should be killed than redeemed Pellican This breaking or cutting off the necke did signifie also the hard and stiffe necke of the people which in time the Lord would bend and breake Borrh. 4. God would have the first borne of uncleane beasts also to be peculiar to him although they were not ordained for sacrifice yet were they otherwise necessary and profitable for mans use and to let them understand that to God nothing was uncleane which he had made but he saw all things to be exceeding good Pellican QUEST IX Of the conditions required in the first borne of cleane beasts Vers. 12. THe males shall bee the Lords c. 1. Three things are required in the first borne of beasts which should be offered unto God 1. That they should bee of cleane beasts for it was not lawfull to present any uncleane thing unto God Vatab. 2. Then the first borne to acknowledge God the giver and author of all things which we have Pellican 3. They must be males because the best and most perfect things must be given unto God and this was a type of that perfect man Christ Jesus whereunto the Apostle alludeth when he saith Till we all meet together c. unto a perfect man and unto the measure of the age of the fulnesse of Christ Ephes. 4.13 Borrh. 2. Elsewhere in the law there are three other rules set downe to be observed in the consecration of the first borne as first that the first borne should bee seven dayes with the damme and upon the eight day it should bee given unto God Exod. 22.30 which time was set both to prevent the fraud which might bee used in offering things soone taken from the damme which were of no use nor service and so the Lord should be defrauded aâ— also in this perfixed time of 8. dayes there was a correspondency to the law of circumcision which was limited to the eight day Gen. 17.12 Calvin Secondly in voluntary oblations they were forbidden to dedicate unto the Lord any of the first borne because it was the Lords already Levit 27.26 which was to prevent and to meet with mens hypocrisie that would pretend devotion in offering somewhat unto God but yet would give him nothing but that which was his owne already Thirdly they were commanded Neither to doe any worke with the first borne bullocke nor to sheare their first borne sheepe Deut. 15.19 this was commanded to stay mens covetousnesse that although they would not defraud the Lord of his first borne yet would take so much profit of it as they could therefore they are charged to offer unto God his first borne without any diminution neither to present a first borne bullocke worne out with labour or a shorne sheepe Calvin QUEST X. Of the law of redeeming the first borne of men Vers. 13. LIkewise the first borne among thy sonnes shalt thou buy out with money 1. The reason of this exception was both because it was an impious thing to offer any humane sacrifice unto God Simler such were the impious sacrifices of the Heathen to consecrate their sonnes through the fire unto their abominable Idols which the Lord forbiddeth his people to doe That they should not give of their children to Moloch Lev. 20.2 Another reason was because the Lord had determined that the Levits should be consecrate to his peculiar service in stead of the first borne Calvin 2. There are two kinds of exchanges made for the first borne one was for that time only when the Levites were taken for the Lord in stead of the first borne as the males of the Levites from one moneth old being 22000. were given unto God out of all Israel for their first borne which came to 22270. persons and the odde 270. persons were redeemed for money every one being set at 5. shekels Numb 3.47 The other redemption was perpetuall which was made with money for every one of their first borne they were to give five shekels Numb 18.16 3. The first borne also were two wayes to be redeemed one was peculiar unto the first borne to redeeme them with money the other was common not only unto the first borne but unto all males which should be borne that the mother at the time of her purifying should offer a lambe or a paire of turtle doves or of young pigeons Levit. 2.6.8 but this offering served rather for the purifying of the mother than for the consecrating of the child Both these lawes were fulfilled in the birth of our Saviour Christ for both hee was presented unto God as the first borne and his mother brought an oblation according to the law Luk. 2.23 24. Ferus 4. There were also two kindes of consecrating the first borne the one wherein the Lord had a right unto them as unto the first borne of cleane beasts which were to be sacrificed in which case the first borne were to be redeemed the other when they were consecrate unto Gods speciall service in the tabernacle as Anna vowed Samuel unto God or to a more strict kind of life as Sampson
search these were the bones of Ioseph certainly knowne they shew the bones and parts no man knoweth of whom for they in divers places offer to the view of the people divers bodies and heads foure or five armes of one Saint neither were these bones of Ioseph carried in the fight of all Israel adored as theirs superstitiously are Simler 3. Conf. Against the heresie of Servetus Vers. 21. THe Lord went before them by day in a piller of a cloud Servetus held this execrable heresie that this increata nubes Christi fuit Deitas that this uncreated cloud was the Deitie of Christ which he calleth filium figurativum the figurative Sonne which detestable heresie is not worthy of any confutation but with all indignation to be rejected and detested for he maketh the Deitie of God corporall contrary to the Scripture which saith God is a spirit and maketh a visible substance to be without beginning whereas all things visible are created Coloss. 1.16 and directly this heresie impugneth that saying of the Prophet Esay chap. 4.5 where he alludeth to this place The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. It was then a created and not an uncreated cloud 6. Morall observations 1. Observ. As the Lord worketh for us redemption so of us he requireth obedience Vers. 2. SAnctifie unto me all the first borne As the Lord had for his part delivered and saved their first borne so he requireth of them their first borne As God hath dealt mercifully and graciously with us so he expecteth somewhat againe of us namely our obedience we must not looke unto that onely which God hath done unto us but consider also what is to bee done by vs. As our Saviour saith to his Apostles As my father sent me so send I you As Christ was sent for our redemption so we must also bee employed in Gods service to testifie our thankfull obedience So our Saviour bidding his Apostles to preach the Gospell addeth teaching them to observe all things which I have commanded you As the glad tidings of salvation is published unto men so of them is required againe obedience Ferus not as an helpe unto their salvation which is perfited without our service but as a true and lively testimonie of our faith whereby we apprehend salvation 2. Observ. How we must offer our first borne unto God AGaine as they were commanded to consecrate unto God their first borne so we must offer our first and best things unto God the Lord will have the prioritie of our service Simlerus As our Saviour biddeth us first to seeke the Kingdome of God and the righteousnesse thereof Matth. 6. our first studies our first times must be consecrated unto our God as the Apostle exhorteth to give up our bodies a living sacrifice holy and acceptable unto God Rom. 12.1 3. Observ. God tempteth his children according to their strength Vers. 17. LEst the people repent when they see warre God hath respect unto his chidrens infirmitie and suffereth them not to be tempted above their power Piscator But Gregorie doth notably amplifie this point Tres modi sunt hominum ad Deum conversorum inchoatio medium perfectio inchoatione inveniunt blandimenta dulcedinis in medio tempore certamina tentationis ad extremum perfectionem plenitudinis c. There are three degrees of men that are converted unto God the beginning the middest and the perfection in the beginning they finde pleasant allurements in the middle hard tentations in the end a full perfection Like as first a man entertaineth his spouse with sweet perswasions afterward being married to her hee trieth her with sharpe reprehensions being thus tried he soundly enjoyeth her So this people being brought out of Egypt primò accepit blandimenta signorum first receiveth alluring signes afterward probationibus exercetur in â—remo they are exercised by tentations in the wildernesse and lastly in the land of promise virtutis plenitudine confirmatur they are fully confirmed Sic Gregor lib. 14. moral cap. 13. 4. Observ. The will of the dead must faithfully be performed Vers. 19. FOr he had made the children of Israel sweare Moses most faithfully causeth the last will and Testament of Ioseph to be fulfilled whereby we are taught that the last minde and will of the dead in honest and lawfull things ought by no meanes to be violated Osiander as the Apostle saith the Testament is confirmed when men be dead Heb. 9.17 God will surely revenge their quarrell whose soules he hath received to his protection whose godly bequests are reversed and their last minde not fulfilled Such as are unfaithfull to the dead will be much more to the living And as God professeth himselfe the speciall protector of the fatherlesse and widow so he will maintaine the cause of the dead that are fatherlesse to the world and their soules as it were widowes for a time absent from their bodies 5. Observ. We must alwayes bee watchfull Vers. 22. THat they might goe both by day and night The people were to take their journey whether by day or night when the cloud was lift up from the Tabernacle they were therefore diligently to take heed both by day and night that they might be readie when the Lord gave them a signe to goe forward wherefore they are said to keepe the Lords watch Numb 9.19 So our Saviour biddeth us also to watch and alwayes to bee in a readinesse because we know not when the master of the house will come at even or at midnight at the cocke crowing or in the dawning Mark 13.35 Pellican CHAP. XIV 1. The Argument and method IN this Chapter is described the most miraculous and admirable passage of the children of Israel over the red Sea there are two parts of the Chapter the bringing of the Israelites unto the Sea to vers 14. their passing over the Sea with the destruction of the Egyptians to the end of the Chapter In the first part is set forth first the counsell of God unto Moses containing first a commandement where they should campe vers 2. then a reason thereof taken from the vaine consultation and opinion of Pharaoh that they were tangled in the land vers 4. then the execution thereof in following after them which is amplified by the overruling cause Gods providence and justice in hardning his heart and the end thereof the glory of God vers 4. 2. Then followeth the execution first in the behalfe of the people they did as the Lord commanded them secondly on Pharaohs part 1. Both in pursuing and following after them with the occasion thereof the report that was brought and their repentance in letting the people goe vers 5. The manner thereof he made readie his horse and chariots vers 6.7 and the ordering and disposing cause Gods justice in hardning his heart vers 8. 2. As also in overtaking them vers 9. 3. Afterward the events hereof are declared 1. The feare of the people
within it Piscator The common mappes therefore are here in errour that describe the journey of the Israelites thorow the middest of the sea from one side to the other straight over 3. Wherefore the truer opinion is that they went thorow the sea but at the further end and corner of it as it were Piscator They went into the very depth of the sea and fetched not a compasse onely in the side of the sea as the first opinion seemeth to be for the waters are said to be congealed in the heart of the sea vers 8. Simler Neither yet did they passe thorow the middest as though the sea should have beene parted into two equall parts but their way thorow the sea was somewhat aslope as it might bee from the West to the Northeast because they meet with the wildernesse of Etham againe which vast desert seemeth to have fetched a compasse from Egypt side about the end of the red sea and so winding againe on the East side So that I neither thinke that this desert of Etham was altogether on the West side of the red sea toward Egypt for it is altogether unlike that the Israelites arrived toward Egypt againe neither was part of it quite on the other side of the red sea Eastward toward Arabia but that it was one continued desert from that place where they entred the red sea and so fetched a compasse abouâ— the North end of that sea to the place where they landed see more hereof Quaest. 17. in cap. 14. QUEST XXVI Of the divers kindes of women singers mentioned in Scripture Vers. 20. ANd Miriam the prophetesse Miriam and her company and queere of women being encouraged by the example of the men and following the direction of Miriam that was stirred up by the instinct of the spirit being a prophetesse did both by singing and seemely dauncing and gestures expresse their joy and give thankes unto God So that not onely men but women also did use to sing unto the praise of God A lande enim Dei nemâ— tacere dâ—bet For none ought to bee silent in Gods praise But we shall finde three sorts of women singers in the Scriptures 1. Some were such as were used only for recreation for the voice of women for musicall harmony doth in these two respects excell the voice of men both in smalnesse and sharpenesse and in the continuance and unchangeablenesse the constancy of voice and time holdeth in that unconstant sex So Salomon for his pleasure and recreation had men singers and women singers Eccles. 2.8 2. Another sort of women singers were such as were used to set forth the praise of God in publike solemnities and these were either professed singers as among those that returned from the captivity of Babylon there were two hundred singing men and singing women Esra 2.65 or they were voluntaries such as of their owne accord came forth triumphantly to meete those that returned in victory as the women met David and Saul with songs and daunces 1. Sam. 18.5 3. There was a third sort of singers that were extraordinary who did not onely sing but by the spirit of prophesie indited to the praise of God as Miriam here and Deborah Iudg. 5. and Anna 1. Sam. 2. Mary Luk. 2. QUEST XXVII Whether women did at any time publikely prophesie THe Prophetesse Miriam was a Prophetesse because the Lord used to speake unto her by vision as unto other Prophets as is evident Num. 12.2 where she and Aaron object against Moses Hath not the Lord also spoken by us Such Prophetesses were Deborah Anna and Huldah and in the new Testament Elizabeth Mary Anna the daughter of Phamul and Philips foure daughters also were Prophetesses Act. 21.9 But here the question is whether these Prophetesses were admitted or did take upon them publikely to teach 1. Some are of opinion that they did not because according to S. Pauls rule women ought to keepe silence in the Church 1. Cor. 14.34 2. Other thinke that women were barred A pradicatione tantum non à laude Dei They were only enjoyned silence from preaching but not from praising God 3. But it is more probable that these Prophetesses extraordinarily stirred up did also publikely prophesie not privatly onely in their families as may be proved by these reasons 1. Because the gift of prophesying was given them to edifie the Church withall they having then the gift did use it to the right end 2. It is confirmed by example Miriam saith The Lord hath spoken by us Deborah judged Israel publikely being a Prophetesse Iudg. 4.4 she did therefore exercise her propheticall gift publikely 3. Saint Paul speaketh of women prophesying in the congregation 1. Cor. 11.5 It should seeme then that some women being Prophetesses such as Philips daughters were did publikely prophesie Beza thinketh the Apostle speaketh not of the particular act of women but of the whole act of the congregation which is said to pray or prophesie when one only prayeth or prophesieth that is preacheth But it seemeth otherwise by the use of this word elsewhere Yee may all prophesie one by one that all may learne 1. Cor. 14.31 Here the Apostle speaketh of the particular act of prophesying Others answer that the Apostle commendeth not this use of women to prophesie publikely but elsewhere reproveth it enjoyning women to keepe silence in the congregation as chap. 14.34 Genevens But it rather seemeth that the Apostle misliketh not the act in the extraordinary prophesying of women but the manner and willeth that it should be done with comelinesse and order And concerning that place objected wherein silence is enjoyned women the Apostle speaketh of the ordinary calling of preaching and prophesying which women ought not in any wise to usurpe not of the extraordinary gift and function of prophesying which as the Lord hath sometime given unto women so no doubt they accordingly used the same herein therefore I subscribe rather to the judgement and opinion of Simlerus QUEST XXVIII Why Miriam is said to be the sister of Aaron not of Moses THe sister of Aaron She is called the sister of Aaron rather than of Moses for these reasons 1. Ne videretur Moses genus suum commendare Lest Moses might have beene thought to commend his kindred Ferus 2. Because Aaron was the elder brother and so she was first Aarons sister before she was Moses Simler 3. Because she lived in Egypt in the time of Moses absence and exile and so was better knowne commonly to be Aarons sister than Moses Piscator 4. Beside it seemeth that Conjunctius vixit Shee was in great league with Aaron for they two conspired together against Moses Num. 12. Simler 5. And this is expressed concerning Miriam here called a Prophetesse to shew how the Lord blessed that house of Levi and what worthy instruments he raised from thence Moseâ— elegit in ducem Aaron in Sacerdotâ—m Miriam in prohetissam Moses was chosen to be the Captaine Aaron for a Priest and
signified 4. Wherefore speciall reference is here made to those swelling burning biles and running sores wherewith the Egyptians were smitten in the sixth plague Exod. 9 11. by that kind understanding the like burning diseases and swelling sores as this to be the meaning may be gathered Deut. 28.60 where after he had said He will bring upon thee all the diseases of Egypt whereof thou wast afraid then it is added And every sicknesse and every plague which is not written in the booke of this law vers 61. QUEST L. Whether Iob being a righteous man felt not the diseases of Egypt BUt here a further question ariseth how this promise was fulfilled toward Iob who being a righteous man was notwithstanding smitten with botches and sores 1. Ferus 〈…〉 that these diseases were the plagues of Egypt which were not laid upon Iob but seeing one 〈…〉 plagues was of botches and sores though Iob felt not all the plagues yet therein he was tried and also his sheepe and servants were destroyed with lightning and fire from heaven which also was one of the plagues of Egypt therefore this answer doth not satisfie 2. Neither yet will we say that Iob lived before these times and that this promise was made to the Israelites for the same equity was generall in all times and extended to all persons 3. Therefore this we answer that this promise to be kept from the diseases of Egypt is conditionall upon the keeping of all Gods ordinances which never any did but Christ who was freed in his holy flesh from all diseases and corporall infirmities now Iob although in respect of others hee was a perfect man yet he could not justifie himselfe toward God for he saith If he should wash himselfe with snow water yet his owne cloathes should defile him Iob 9.30 though hee should stand upon his best workes yet the Lord could finde out his sinnes And beside these corrections laid upon Iob were not punishments and plagues for his sinne but the Lords chastisements in the end to his greater comfort And further wee understand the diseases of Egypt to have beene generall this letteth not but that some particular persons in Israel might be touched with the like diseases as Ezechiah had a byle yet were they not the plagues of Egypt that is universall and generall QUEST LI. In what sense the Lord saith I am thy healer I Am the Lord that healeth thee or I am thy healer or Physitian for so the word Ropheca signifieth 1. This reason containeth an argument from the contrary I am hee that keepeth diseases from thee and healeth them therefore will I not bring them upon thee Vatab. 2. And further this reason is taken from the power of God Ego possum volo tui corporis vires conservare c. I can and will preserve the strength of thy body and retaine it Osiander 3. And further this promise is grounded upon the naturall inclination of God unto mercy Non vult mortem peccatoris potior apud eum est misericordia quà m ira Hee will not the death of a sinner mercy beareth greater sway with him than wrath Pellican 4. And the Lord here promiseth not only to heale all their infirmities and helpe their present dangers but keepe from them all perils imminent or to come as they had present experience by the healing of the waters QUEST LII Of the fountaines and Palme trees in Elim Vers. 27. ANd they came to Elim where were twelve fountaines of waters 1. Concerning the situation of this place it seemeth that it was in Arabia petraea and from these fountaines proceeded the river which watred the City Petra and the circuit thereabout this floud Herodotus calleth koris of the coldnesse thereof for kor in Hebrew signifieth cold by the benefit of this river Cambyses as writeth Herodotus once made a way and entrance into Egypt Iun. 2. It seemeth it was a watry place because Palmes doe not grow in dry grounds Calvin 3. So it was every way commodious to campe in the water was necessary both to quench their thirst and to allay the heat with the coolenesse thereof and the Palme trees which some interprete Date trees were comfortable both for their shadow and their fruit QUEST LIII Of the mysticall signification of the twelve fountaines and 70. Palmes THis camping place in Elim in respect of the fountaines and Palme trees there growing hath a threefold application 1. It resembleth the present state of Israel the twelve fountaines the twelve tribes that were watered there the 70. Palme trees the 70. Elders which were afterward chosen and the Palme beside betokened victory 2. Beside the twelve fountaines were a representation of the twelve Apostles out of whose pure doctrine the Church of God is nourished and refreshed the 70. Palme trees set forth the Doctors and Fathers of the Church whose writings as the palme trees give comfort both with shadow and fruit are also profitable so long as they are watered with these twelve fountaines that is swarve not from the Apostles doctrine Some also make these 70. Palme trees a type of the 70. disciples Pellican These as instruments doe set forth unto us the true living water the Messiah by faith in whom the Church is spiritually nourished and sustained 3. This also was a type and figure of everlasting life and of the state of the blessed as S. Iohndescribeth the heavenly Jerusalem by the river that was in the middest of it and the tree of life growing by it that bare twelve manner of fruit Borrh. QUEST LIV. Of divers errors and oversights of Iosephus NOw in the last place I will briefely shew how many errors and oversights are committed by Iosephus in the narration of this short story 1. Iosephus thinketh that before the people came to Marah they carried water with them in their journey and digged pits by the way and found water but not enough but the text saith they found no waters that is none at all 2. He saith that they came priâ—â— vâ—spâ—râ— the first evening unto Marah but Moses saith that they went three dayes in the desert till they came to Marah both in this place and Numb 33.8 3. Hee saith Moses accepit frustrum â—igniforte ibi jacens That Moses tooke a peece of wood by chance there lying to cast into the water whereas hee found not that wood by chance but the Lord shewed it him 4. Hee addeth that when the people asked what need theâ—e was to change the water he cast not in the wood but commanded them to draw out a great quantity of the water and then the rest would be sweet and they did so But Moses sheweth how the waters became sweet by casting in the tree 5. Hee misreporteth the story concerning the pleasant place of Elim saying that a farre off it seemed a delectable place but when they came neere â—â—â—â—llit omnium expectationem It deceived the expectation of all 6. Hee saith further that the palme trees were
his Prophet saith They worship mee in vaine teaching for doctrines the commandements of men as our Saviour citeth the Prophet Maâ—kâ— 7 5. Places of confutation 1. Confut. Against uncertainty or doubtfulnesse of salvation Vers. 13. THou wilt carry thy people But in the Hebrew it is â—achitha thou hast carried Propter certitudinem fidei sic de futuris loquitur ut de praeteritis For the certainty of faith hee so speaketh of things to come as already past Ferus As S. Paul saith By his mercy he saved us Tit. 3.6 whereas yet we are not saved but are assured of our salvation by faith in Christ This then sheweth the absurdity of popish doctrine that counteth it presumption for any man to be assured of his salvation 2. Confut. Against the Maniches Vers. 25. ANd there he proved him The Maniches upon the like place where the Lord is said to tempt Abraham thus objected Egone Deum colam qui tentat shall I worship a God that tempteth These Maniches rejected the old Testament and the Author thereof they made two beginnings one of evill the other of good two chiefe Princes the one of darknesse to whom they ascribed the old Testament the other the Prince of light whom they held to be the Author of the new Testament Sâ— displiceat tibi Deus tentans displiceat Christus tentans If God displease thee because he tempteth then must Christ also displease thee because he is said also to tempt As he said to Philip Whence shall we buy bread that thâ—se may eat Ioh. 6.5 then it followeth This he said to prove or tempt him for he himselfe knew what he would doe Christ is said to prove him that is to see what he would say so Deo tentante id quod occultum est proditur God tempteth that what is hid may bee bewrayed Deus tentat ut dâ—ceat and God tempteth to teach and instruct August de tempore serm 7â— See before quest 50.51 3. Confut. Against free will Vers. 26. IF thou wilt give eare unto his commandements These and the like places are urged by the Romanists to prove freewill as Esay 1.19 If yee consent and obey yee shall eat the good things of the land upon these and such other places they argue thus If it bee in our power to performe these conditions then have wee free will if not to what end are they propounded Bellarm. lib. 5. de grat cap. 19. Contra. This argument consisteth upon a disjunctive proposition These places either shew free will or else they are propounded in vaine First therefore I answer that according to their collection these places as well shew that a man hath power of himselfe to keepe the Commandements as that hee hath free will But this S. Paul denieth and thereupon hee concludeth that every one that is of the workes of the Law is under the curse because they cannot keepâ— it Secondly these places being urged in their sense doe as well conclude that a man of himselfe without grace may keepe Gods commandements for if a man cannot performe them wholly of himselfe the same question remaineth why they are propounded to him that cannot keepe them Thirdly And yet though it bee not in mans power to keepe these commandements they are not in vaine for they serve as spurs to incite and stirre us up to obedience and to strive unto perfection and to labour to goe forward But S. Paul sheweth the onely sufficient reason why the Lord gave the Law to bee a Schoolemaster to bring us unto Christ Galath 3. And Augustine writeth excellently of this point Non ob aliud superbis data ista praecepta sunt quam ut in suis viribus deficientes in quibus confidebant liberatoreâ— requirerent These precepts were for no other cause given to the proud people than that failing in their owne strength wherein they trusted they should seeke for an helper and deliverer Contra Celestin. de perfectione justitiae 6. Places of Morall Observations 1. Observ. Against vaine confidence in strength or riches Vers. 4. HIs chosen captaines were drowned also in the red sea Notwithstanding their great power nobility favour with the King skill in feats of warre the Lord being mightier than they and a greater man of warre was able to confound and overthrow them this sheweth that no man should put confidence in his nobility power riches Ferus As the Prophet saith Ierem. 4.23 Let not the wiseman glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches c. 2. Observ. The enemies of the Church are the enemies of God Vers. 7. THou hast overthrowne them that rise against thee They which are enemies unto the Church the Lord holdeth them to be his enemies they which rise against his people doe set themselves against the Lord as the Lord Jesus said to Saul Why persecutest thou me Simler They then which oppose themselves to the Church and people of God doe bid battell to the Lord himselfe and hee will take their cause in his owne hand and maintaine it 3. Observ. Sinne presseth downe to hell Vers. 10. THey sunke as lead in the mighty waters Sinne is heavy and presseth downe yeâ— it weigheth downe to hell Examinemus ergo nos per poenitentiam ne deprimamur gravitate pecâ—atorum usque in profundum Let us therefore examine our selves by repentance lest wee bee pressed downe with the weight of our sinnes into the deepe Ferus So the Apostle exhorteth That wee should cast away everything that presseth downe and sinne that hangeth on so fast Hebr. 12.1 4. Observ. Not to give over to goe on in our calling notwithstanding the unthankefulnesse of men Vers. 24. THen the people murmured against Moses and he cried unto the Lord. Moses notwithstanding the peoples murmuring goeth on in his calling and leaveth not off to pray for them though they were a very stubborne and ungratefull people this teacheth the servants of God to goe on with courage in their calling notwithstanding the evill acceptance in the world of their labours Ministers must looke for small thanke at the hands of men for their paines nor yet must such as labour either by preaching or writing to propagate the knowledge of the truth looke for their reward among men nay it ought to be a comfort unto them that they find not their reward here for it is a sure signe that a greater reward is laid up for them in heaven As the Lord saith by his Prophet Ieremy Râ—fraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded Ierem. 31.16 As Moses here prayeth for a murmuring and unthankfull people the like doth Samuel God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way 1. Sam. 1â— 23 5. Observ. Obedience the best remedy against sicknesse Vers. 26. IF thou wilt keepe all his ordinances then I will put
none of these evill diseases upon thee The best medicine then against diseases and sicknesse is obedience and to walke in the feare of God Osiander And sinne is that which causeth disâ—ases as S. Paul sheweth that divers among the Corinthians were some sicke some weake some were fallen asleepe because of certaine abuses which they committed in celebrating the Lords Supper And in the same place the Apostle sheweth the best remedy that they should judge themselves by repentance and amendment of life and then they should not bee judged of the Lord by sicknesse mortality and other such judgements 1. Cor. 11.30 31. 6. Observ. After heavinesse commeth joy Vers. 27. ANd they came to Elim where were twelve fountaines c. After they had gone thorow dâ—y and barren places the Lord bringeth them to a pleasant and comfortable station thus the Lord after heavinesse sendeth comfort after labour rest after affliction prosperity Simler As it is in the Psalme Weeping may abide in the evening but joy commeth in the morning Psal. 30.5 CHAP. XVI 1. The Method and Argument THis Chapter sheweth both the necessity and want of food which the children of Israel sustained to vers 4. then the supply of their want in the rest of the Chapter First their want is described 1. By the circumstances of the time and place 2. By the effects their murmuring where are set forth the circumstances of their persons that murmured the whole congregation and against whom namely Moses and Aaron vers 2. then the matter of their murmuring vers 3. Secondly the supply is 1. Promised by the Lord with particular direction what they shall gather upon every day and what upon the sixth day vers 4 5. 2. The same is declared to the people 1. Joyntly by Moses and Aaron with a reprehension for their murmuring vers 6 7. 2. By Moses alone vers 8. 3. By Aaron alone at the appointment of Moses where is shewed both what the people saw while Aaron spake and what the Lord said before to Moses vers 10 11 12. 3. The promise is exhibited where first is described the manner of the comming forth of the flâ—sh then of the Man vers 13 14. 2. The effect which it wrought the admiration of the people which is shewed by the name Man which they gave it 3. Then followeth certaine lawes and precepts for the disposing and ordering of thiâ— Man The first law and order is how much every one should gather where is set forth the precept or rule vers 16. The obedience of the people vers 17. and the successe vers 18. The second precept is that nothing should be reserved till the morning where both the transgression of the people is shewed vers 20. and their obedience afterward in gathering it every morning vers 21. The third precept is that they should gather none upon the Sabbath but twice so much upon the sixth day to serve also for the Sabbath here is declared 1. The occasion of this law the information of the rulers with the occasion thereof the people gathering double on the sixth day vers 21 22. 2. Then the promulgation of the law of the Sabbath with the obedience of the people thereunto to vers 27. 3. The transgression of the people vers 27. 4. The reprehension by Moses with an iteration of the law to vers 30. 5. The reformation of the people vers 30. with a further description of Man vers 31. The fourth precept is the reserving of Man in a pot commanded by the Lord to Moses vers 32. prescribed by him to Aaron vers 32. and by him accordingly performed vers 34. Lastly is shewed the perpetuall use of Manna till they came to the land of Canaan vers 35. 2. The divers readings Vers. 8. When the Lord hath given I.V.S. where must be supplied yee shall know I. better than at eventide shall the Lord give B.G.L. for here the preposition is omitted the word is beteth in giving A P.H. Vers. 10. They looked towards the wildernesse A.P.B.G.L.V. they turned them I.S. phanah signifieth both Vers. 14. When the dew which was fallen or the lying of the dew was â—â—â—ended G.P.A. or lift it selfe up I. was gone B.V. had ceased S. had covered the face L. Vers. 14. A small round thing I.B. G.A.P.V. better than a small white S. or pilo â—usum beaten with a pestle L· mecusphas round Vers. 15. It is Man B.G.V.I.P. better than what is this S.L.A. for mah not man signifieth what Vers. 29. Turne every man in his place G.I.V.P. at home B. with himselfe L.S. the word is â—actun sub se under him P. that is in the place under him Vers. 31. As wafers made with hony I.B. G. cum caeter better than fiâ—e flower made with hony S.L. tzaphichith cakes wafers Vers. 34. Laid it up before the Testimony to be kept B.G. cum caeter better than posuit in Tabernaculo he put it in the Tabernacle L. haghaduth the Testimony 3. Questions and doubts discussed and explained QUEST I. Of the desart of Sin Vers. 1. THey came to the wildernesse of Sin c. 1. There was another desart called Zin where Miriam Moses sister died which is named also Pharan and Kadesh Numb 33.36 but with this difference this Sin is written with samech the other with â—sade Marbach Simler Then Tostatus is somewhat deceived who maketh two desarts bearing the same name Sin qu. 1. in Exod. whereas the one is Sin the other Zin or Tzin 2. There was also the desart of Sinai which was divers from this of Sin for into this desart they came on the 15. day of the second moneth but into the other on the first day of the third moneth chap. 19.1 Thostat 1. quaest 3. This was the eighth station or mansion place of the Israelites the seventh which was by the red Sea Numb 33.9 is here omitted as other stations there numbred as Raphkah and Alush are not here rehearsed but only the principall places remembred Iun Simler QUEST II. Of the time when the Israelites came into the desert of Sin THe fifteenth day of the second moneth 1. This was a moneth after their comming out of Egypt whence they departed upon the 14. day of the first moneth Marbach 2. Which sheweth their great ingratitude who in so short a time had forgotten all those miracles and great workes which the Lord had done for them in Egypt and their mighty deliverance from so great a bondage Pelarg. 3. As also by this appeareth the cause of their great want and penury they had now spent all their provision which they brought out of Egypt of the which they had lived all these thirty dayes feeding thereof but sparingly neither for they could not bring out much foode with them comming forth in haste and having no other carriage but upon their shoulders and they pretending to goe out to sacrifice in the desert could not without suspition of a purpose not to returne convey
much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta sunt for so also the flesh
these things flesh and bread which the people murmured for observeth the same order which they did in their murmuring they first complained for the want of their flesh poâ— and then for the scarcity of bread vers 3. QUEST XI Whether the rocke were first striken to bring out water or the flesh and bread first sent RVpertus here also moveth another doubt out of the 78. Psalme vers 20. Behold hee smote the rocke that the water gushed out c. can he give bread also and prepare flesh for his people For here the Prophet seemeth to invert the order of these miracles that first the rocke was smitten whereout the water gushed and that afterward the flesh and bread was given whereas the striking of the rocke followeth in the next chapter Exod. 17. 1. To this question he answereth by a distinction that Moses report of these miracles is historicall setting downe the order of time wherein they were done but the other in the Psalme is propheticall applied unto Christ the flowing of the waters out of the rocke signifieth the passion of Christ and the baptising into his death the Manna shadowed forth the Eucharist in the eating of his body now first we must be baptised in the name of Christ before we can be partakers of his body and bloud in the Eucharist 2. But wee need not for the dissolving of this question to runne unto any such mysticall sense for the people murmured twice for flesh once in the desert of Sin as is here expressed another time in Kibroth hattavah Num. 11. the first of these murmurings went before the smiting of the rocke in Râ—phidim the other followed after and of the latter speaketh the Prophet here when the Lord sent a fire among the people for their murmuring which was not done now but it happened afterward in the other murmuring as the story is extant Numb 11.1 And of the former sending of Manna and flesh speaketh the Prophet afterward in the same Psalme vers 24. Hee had rained 〈◊〉 Manna c. QUEST XII Why Moses biddeth Aaron to speake to the people and doth it not himselfe Vers. 9. ANd Moses said unto Aaron c. 1. Some thinke that Moses vouchsafeth not to speake unto this unworthy and unthankfull people and therefore appointeth Aaron to speake Pellican But this can be no reason because afterward Moses speaketh unto the people himselfe vers 15. 2. Some thinke that it was Aarons office to speake unto the people for God had made him Moses mouth chap. 4.16 and as Moses Prophet chap. 7.1 But although this order was observed in Egypt that the Lord spake to Moses Moses to Aaron Aaron to Pharaoh and to the Egyptians yet after they were come out of Egypt Moses used himselfe to speake unto the people as appeareth chap. 12.13 and 14. where it is said vers 31. They beleeved the Lord and his servant Moses 3. Therefore this rather was the cause why Moses thus spake unto Aaron because when these words were to be uttered Moses was to be with the Lord when his glory appeared in the cloud this then was the order wherein these things were done hitherto rehearsed in this Chapter First after the people had murmured then the Lord spake to Moses vers 4. which might be betimes in the morning after that Moses and Aaron spake to the people vers 6. then Moses gave that charge to Aaron of speaking further to the people vers â— This being done Moses went unto the place where the Lord appeared in the cloud Tostat. 4. Now Aaron spake unto all the Congregation either in calling the Elders and Rulers together who should speake to the people or else in causing himselfe proclamation to be made and notice to be given to the people which is most like for this might be sooner done and as all the people had murmured so it was fit they should all present themselves before the Lord. Tostat. ibid. QUEST XIII How the people are bid to draw neere before the Lord. Vers. 9. DRaw neere before the Lord. 1. The Lord in respect of his divine essence is every where and not in one place more than in another but by reason of some new effect and extraordinary manifestation of his presence he is said to be rather in one place than in another As here hee is said to bee in the cloud because there hee shewed his glory Tostat. 2. The people are called before the Lord which Pellican understandeth of the assembly and congregation where they should heare the Lords Prophets speake unto them but it is rather understood of Gods presence in the cloud that all the people should come forth of their tents and turne themselves toward the wildernesse and so behold the glory of God which appeared unto them as followeth in the tenth verse Tostat. Iun. For as yet there was neither Arke nor Tabernacle where they should appeare before the Lord. Simlerus QUEST XIV What cloud it was wherein the Lord appeared Vers. 10. THe glory of the Lord appeared in the cloud 1. Some thinke that this was not that cloud whereby the Lord directed the journeyes of his people but another because that cloud stood over the hoast but this was toward the wildernesse but this is no good argument for that cloud which did lead them went before them sometime neerer sometime further off 2. Others thinke that this was the cloud which rested upon Moses Tabernacle before the great Tabernacle was made which is mentioned chap. 33.7 but this is uncertaine Ex Tostat. 3. Therefore without further question it was none other cloud than that which was their guid which in the day was a cloudy piller in the night a piller of fire which was an evident testimony of Gods presence Iun. Oleaster Yet it is to be thought Gloriam Dei in solitâ— modo patefactam c. That the glory of God was manifested otherwise than it 〈◊〉 that iâ— in a more fearefull manner the more to terrifie the people Calvin Simler QUEST XV. When the Lord thus spake to Moses Vers. 11. FOr the Lord had spoken to Moses c. 1. Some thinke that Moses after he had given Aaron charge to speake to the people and was gone to appeare before the Lord that then the Lord spake thus to Moses which words he returning againe delivered to the people Tostat. But here is no mention that Moses spake those words in this place to the people only it is said The Lord spake or had spoken 2. Therefore it is the better opinion that the Lord had thus spoken unto Moses before he spake thus unto the people vers 6 7. but here it is expressely mentioned to shew Moses faithfulnesse that hee delivered nothing to the people but what he had received from God for here the very same words almost are rehearsed which Moses before had uttered to the people it is therefore better expressed in the prâ—terpluperfect tense dixerat the Lord had said Sit
sometime for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Carbuncle sometime for the Crystall Numb 11. but it is rather the gumme of the tree â—dellium which was transparent and shining like unto pure and tried waxe Plin. lib. 12. cap. 9. Iun. Osian and Iosephus saith that â—dellium was a kinde of drugge or spice So then the Manna was not onely white but it was also of a cleare colour like unto gumme oâ— to the kernell of a grape Pellican 4. For the taste it was like unto wafers made with hony or unto fresh and sweet oyle Numb 11.7 it had a pleasant taste and relish QUEST XXXVII Whether the Manna had a divers relish according to every ones taste BUt further concerning the divers taste of Manna a question is moved out of those words in the bookâ— of Wisdome chap. 16. vers 21. It served to the appetite of him that tooke it and was meet to that that every man would 1. Upon this ground the opinion of some is that the Manna though it had actually and positively but one kinde of taste like unto wafers made of hony yet God gave unto it such a gift that it relished according to every mans desire and it was turned to the taste and savour of any kinde of meat which they had mind unto Tostat. And that Manna had this quality onely in their mouths and taste that were holy men and thankfull but to the evill and disobedient it had not that variety of delightfull taste but was as unsavory in their mouths for they preferred pâ—ppons onyons leekes and garlike before it Lyran. 2. Contra. 1. If the Manna actually gave one certaine relish in the mouth as of hony or oyle how could it at the same time have any other relish for divers tastes of contrarie kindes and tempers it could not have at once and if it were turned to any other taste then had it not actually the taste of hony or fresh oyle 2. Besides by this meanes the Lord should have satisfied every ones wanton appetite which not being contented with the ordinarie taste of Manna would have it changed according to his desire 3. And that Manna had the same relish to all both good and bad is evident by Moses description Numb 11.8 The people went about and gathered iâ— c. so it relished in that manner to the people if it had tasted so onely to the better sort to the beleevers and the thankfull a very few should have had that privilege for the people wept and murmured in their families every one in his tent dore Now in that they preferred the onyons and leekes of Egypt it shewed their great unthankfulnesse that made more account of such grosse meat than of the precious delicate Manna 3. The meaning then of that place is that this Manna actually had such variety of delectable tastes that it pleased every man not that it changed and turned as every mans fansie led him but there was no stomake so weake nor no tooth so daintie whom Manna might not content the Manna being yet raw and undressed had the taste as of mingled hony or oyle but after it was prepared and dressed it gave a mixed and variable taste as if many sweet and pleasant things were tempered together Iun. 4. The excellencie then of this food commendeth the goodnesse of God who was not contented to give them ordinary and common food but fed them with the best Ferus As it is said Wisdome 16.21 Thy sustenance declared thy sweetnesse to thy children The Grecians write that Democritus prolonged his life with eating of hony Athan. lib. 2. cap. 3. Plinie maketh mention of some that lived of pulse lib. 18. cap. 8. The Egyptians boast much of their herbes Diodor. lib. 1. cap. 4. But all these must give place to Manna never was any people in the world fed with the like food unto Manna Pelarg. QUEST XXXVIII When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. Vers. 34. ANd Aaron laid it up before the Testimonie 1. The opinion of some Hebrewes is that this pot of Manna was laid up in Moses Tabernacle before the great Tabernacle was made Lyran. But this cannot be 1. Into that Tabernacle none came but Moses and in his absence Ioshua chap. 33.7 11. Therefore it is like that Moses would rather have there placed it himselfe than have spoken to Aaron 2. Because Moses speaketh to Aaron to doe it it seemeth that Aaron was consecrated Priest which was not before the second yeare when the Tabernacle was erected Tostat. 2. Whereas it is said vers 33. to be set before the Lord it may also have this sense Ante 〈◊〉 dictum est quod sit ipsa devotione offerendi c. Before the Lord may be said in respect of the devotion of the offerer wheresoever it was put so Augustin quaest 61. But these words before the Testimonie which is meant of the Arke doe expound the other therefore the Arke being not yet made this here commanded was not done presently 3. Augustine misliking the former solution resolveth that this is spoken by way of a prolepsis that is here written which was afterward done for in Scripture the order of time is not alwayes observed Moses therefore to finish at once the whole history concerning Manna maketh mention also of this reserving of the â—ot of Manna which was done afterward the Tabernacle being now made and Aaron consecrated Priest Tostat. quast 14. So 1 Sam. 17.54 David is said to have put Goliahs armour in his Tabernacle which was not then but long after when he was established in the Kingdome Piscator 4. This pot of Manna which was of gold Iunius thinketh was not placed hard before the Arke for then it could not have beene seene of the people as it is said vers 32. That they may see the bread c And in the Arke it was not for within it onely were the two tables of the law 1 King 8.11 it was set therefore in the entrance of the most holy place Iun. But it seemeth rather that it was placed in the most holy place within the second vaile by the Apostles description Heb. 9.4 Simler Where also Aarons rod was which was there kept also for a testimony to the people Numb 17.11 though it were not continually in their fight QUEST XXXIX By whom this clause was added of the Israelites eating of Manna fourtie yeares Vers. 35 THe children of Israel did eat Manna 40. yeares untill they came to a land inhabited c. Augustine also thinketh that this is spoken by a prolepsis that is an anticipation or prevention of the story but it cannot so properly be said here because Moses lived not to see this for he died in the 11. moneth of the 40. yeare and the Manna ceased on the 15. day of the first moneth of the 41. yeare but a prolepsis or anticipation of the story is when the same writer setteth downe that before out
of his place which was done after Tostat. He therefore resolveth that Moses did write this propheticè by a propheticall instinct so also Iun. But this may be rather thought to be added by Ioshua or some other of the Prophets afterward as likewise the story of Moses death and buriall Deut. 34. which is not like to have beene penned by himselfe Piscator 2. Till they came to a land inhabited Augustine thus expoundeth Non quia continuò ut venerunt ad terram habitabilem c. Not because as soone as they came to a land inhabited they left eating of Manna Sed quia non ante But because not before But what land inhabited it was is expounded afterward namely the land of Canaan for though the Israelites possessed before the land of the Amorites on the other side of Jordan yet the Manna ceased not till they had passed over Jordan and were entred into the bounds and borders of Canaan which was the promised land that flowed with milke and hony Tostat. quast 15. 4. Places of Doctrine 1. Doct. Of the excellencie and prâ—â—ogative of the Lords day Vers. 5. BVt the sixth day c. it shall be twice so much Origen upon this place well collecteth the prerogative and excellencie of the Lords day beyond the Sabbath of the Jewes proving that the Manna began first to fall upon that day his words are these Si sex diâ—bus continuis ut scriptura dicit collectum est à septima autem die quae est Sabbati cessatum est sine dubio initium ejus à die prima qua est dies Dominica fuit c. If the Manna were gathered six dayes together as the Scripture saith and it ceased upon the seventh which is the Sabbath without doubt it began on the first day which is the Lords day 2. Doct. That it is lawfull to lay up in store so it be done without distrust in Gods providence Vers. 19. LEt no man reserve thereof till the morning Though the Israelites were bound unto this precept because every day they received Manna from heaven and so the Compassions of God were renued every morning as the Prophet Ieremie saith Lament 3.23 yet this taketh not away all store and provision to be laid up aforehand for the sluggard is condemned for his sloth and carelesnesse and is sent by the Wise man to learne of the Ant which gathereth her meat in summer Prov. Our blessed Saviour also commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of the meat to be kept And the reason is not alike for then they received Manna every day and therefore needed not to lay up any thing in store But now the fruits of the earth are onely gathered in summer wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of this precept is not to be urged but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense and morall equitie bindeth us still that we take heed of an immoderate distrustfull care in making provision for the time to come but depend upon Gods fatherly providence Pelarg. 3. Doct. How Manna was a type and figure of Christ. Vers. 31. THey called the name of it Man c. The holy Apostle S. Paul maketh this Manna an evident type of Christ calling it their spirituall meat 1 Cor. 10.3 And in many things the type and figure agreeth unto the bodie and substance 1. In the causes of sending this Manna 2. In the conditionâ— and qualities thereof 3. In the manner of the gathering 4. In the use thereof Ferus First touching the causes 1. The Lord had compassion of his people when they were in want and almost famished in the wildernesse so Christ was given unto us that by faith in his bodie and bloud our hungrie soules should bee nourished Marbach 2. The Lord in sending Manna shewed his power his mercie goodnesse and love to his people and in nothing more appeareth the love of God to us than in sending his onely Sonne into the world to die for us 3. The Lord by sending Manna did prove whether his people would walke in his law or no vers 4. So the Lord maketh triall of the obedience of the world in receiving the law of his Sonne Christ that is the Gospell Ferus Secondly concerning the qualities and properties of Manna 1. It was but a small thing yet had great vertuâ—â— and Christ though in the low degree of a servant was of great power 2. The Manna was white and Christ was pure and unspotted 3. The Manna was ground in the mill or beaten in a morter and Christ was beaten and bruised for us Ferus 4. The Manna came from heaven so the Sonne of God descended and tooke upon him our flesh Simler 5. The Manna was sweet and pleasant as hony so is Christ unto the soule 6. The Manna fell with the dew so Christ brought with him abundance of spirit and grace 7. The Manna fell every day and Christ hath promised to be with his Church unto the end of the world 8. The Manna ceased as soone as they came into the land of Canaan and in the next world there shall be no use of the Word or Sacraments Ferus Thirdly in the gathering of Manna these conditions were observed 1. It was lawfull and free for all men and children male and female young and old master and servant to gather the Manna so there is neither bond nor free male nor female but all are one in Christ Gal. 3.28 Simler 2. They were commanded to gather every day and we must all our life long gather of the heavenly Manna 3. They were to goe out of their tents to gather it and wee must depart from our old conversation Ferus 4. They which gathered much had not the more nor they which gathered little the lesse so both those which are strong and they which are weake in faith are admitted to this Manna Marbach Fourthly for the use both good and bad did eat of the Manna so men of all sorts come unto the Word and Sacraments but not all to the same end for as the Manna putrified to those which kept it contrary to Moses commandement so the Word of God and the Sacraments are the savour of death unto death to those which unworthily receive them Ferus But it will here bee objected if this Manna were spirituall and heavenly food to the Israelites as S. Paul saith how is he reconciled with our Saviour Christ who saith Moses gave you not bread from heaven but my father giveth you true bread from heaven Ioh. 6.32 The answer here is ready that our Saviour speaketh according to their capacity and understanding with whom he there dealeth who had a carnall imagination of Manna and could see therein nothing but corporall food Simler 5. Places of Confutation 1. Conf. Against the carnall presence in the Eucharist Vers. 5. THe people shall goe out and gather Rupertus hath upon these words this glosse applying them to the Eucharist Si digne manducare
c. Tostat. quast 2. 5. Moses objecteth his danger that he might the sooner obtaine his desire Oleaster QUEST VI. Why Moses is bid to take the Elders with him Vers. 5. TAke with thee of the Elders of Israel 1. The vulgar people were not thought worthy because of their murmuring to see the miracle which God was about to worke for them and therefore he is bidden to take the Elders Simler Or because the Elders might be murmurers also with the rest they are called to bee eie witnesses of this great worke that they might see and testifie that water was brought forth out of the rocke where there was none before Ferus Tostat. Galas 3. That being men of authoritie they might be able better to instruct and certifie the people Iun. 4. And God hereby would establish an order for government that Princes should bee assisted with grave counsellers neither to doe things of their owne head as Saul did Ferus Nor to despise the counsell of the wise and ancient and to follow the rash and headstrong as Rehoboam did to his cost QUEST VII Why Moses is bid to take his rod. Vers. 5. ANd the rod wherewith thou smotest the river 1. Rab. Salomon to whom subscribeth Lyranus thinketh that Moses is bid to take the rod because some of the Israelites thought that rod had power onely to bring plagues as it did upon the Egyptians and not blessings but that was no reason for before this Moses used that rod in dividing the waters of the red sea to deliver the people of Israel out of the hand of their enemies which was a great blessing Tostat. 2. Therefore that was not the reason but because it pleased God to use this organe and instrument at this time Tostat. And to get Moses the greater authority with the people hee is bid to smite the rock with the rod whereas God could have brought forth the water without any such meanes Pelarg. And the Lord did it also to confirme the faith of the Elders when they saw this rod in the hand of Moses whereby he had wrought great wonders especially in the waters Simler 3. By the river and floud we are not to understand the sea but the river of Egypt which is here remembred because it was first of the Egyptian plagues and though Aaron smote the river and not Moses yet he is said to doe it because it was done by his direction Iun. Tostat. Aaron percussit authoritate mandato Mosis Aaron smote it by the authoritie and at the commandement of Moses August quast 64. in Exod. so also Lyran. QUEST VIII Whether it be all one storie of smiting the rock Exod. 17. and Num. 20. or divers FUrther whereas the like storie of bringing waters out of the rock is penned by Moses Numb 20. the question is whether it were one and the same act 1. Some thinke that in both places there is a narration of one and the same fact as Procopius upon this place with others of which opinion these may be the reasons 1. Because it would seeme strange if Moses had once before done the like that he would have doubted the second time as he doth Num. 20. 2. The people there object Wherefore hast thou brought us out of Egypt Whereas all of that generation were dead before that came out of Egypt they onely excepted which were then young 3. The name which Moses giveth to the place in both stories is the same namely Meribah Contra. 1. Moses might be doubtfull the second time in respect of the unworthinesse of the people fearing the Lord would not shew his power because of their unthankfulnesse and therefore he saith the Lord was angrie with him for their sakes Deut. 3.26 2. the offspring of those which were dead might so complaine because if their fathers had not come out of Egypt they had remained there still 3. The same name may be given unto divers places and yet herein there was a difference for the place in Rephidim was called both Massah and Meribah tentation and contention the other Meribah onely 2. Wherefore the sounder opinion is that these two stories were divers and that Moses smote the rocke two sundrie times which may appeare to be so by these reasons 1. The place was divers this striking of the rocke was done in Rephidim which was the 11. station Numb 33.14 but the other was in the desert of Sin the 33. station Numb 33.36 2. The time was divers this miracle was done in the first yeare after their departure out of Egypt the other in the 40. yeare for in the very next station Aaron died in the 5. moneth of the 40. yeare Numb 33.38 3. In the other storie Moses was somewhat doubtfull and therein displeased God and was reproved but here he is found firme and faithfull 4. Here he onely taketh the Elders with him but there the Lord biddeth him to gather together the whole congregation 5. This miracle was wrought by the rod wherewith Moses had wrought wonders in Egypt the other with Aarons rod that budded and was laid up before the Lord Numb 27. for Moses is said to have taken it from before the Lord Numb 20.9 Iun. By these reasons the stories appeare to be divers Simler Osiander QUEST IX Of the mount Choreb Vers. 6. I Will stand before thee upon the rocke in Hereb 1. Some take Horeb or Choreb to be the top of the mount Sinai but that cannot be for they were not yet come unto mount Sinai much lesse unto the top of the mount 2. Some thinke that Choreb and Sinai were all one but this was another place yet called by the same name Lyran. Tostat. But that this was the same Choreb which was called the mount of God chap. 3.1 appeareth in the next chap. vers 5. where it is said they camped by the mount of God 3. Some other thinke that Sinai was the name of the whole plaine or desert wherein there were many hils and mountains whereof Choreb was one Oleaster in 3. cap. Exod. But this opinion is controuled chap. 19.11 where the very hill it selfe is called mount Sinai 4. Therefore the more probable opinion is that all that hillie tract or circuite was called Choreb of the drines of the ground where Sinai was situate Iun. Or that hillie tract might beare the name of Choreb on the one side toward the West and the name Sinai toward the East Simler QUEST X. Whether the water out of the rock did still follow the Israelites Vers. 6. THou shalt smite the rocke and water shall come out of it The Apostle saith that the rocke followed them 1 Cor. 10 4. 1. Some thinke that this is spoken of Christ the spirituall rocke that did still accompanie them but the Apostle meaneth that rocke whereof they dranke which he called spirituall because it signified Christ. 2. Some will have the water of this rocke still to follow the Israelites to serve thrir necessarie use as Tertullian
other his historicall commentaries which are likewise mentioned chap. 34.17 Deut. 31.9.22 Iun. Calvin Simler This same charge is likewise registred by Moses Deut. 25.17 Galas 6. This the Lord would have committed to writing for these causes 1. That a thankfull memorie should still be retained in time to come of this great deliverance 2. That the people of God should know the sentence denounced against Amalek which should be executed in due time Simler 3. And that Saul who was to performe this service should with better courage and boldnesse set upon that enterprise Ferus QUEST XX. Why Moses is commanded to rehearse it to Ioshua Vers. 14. REhearse it or as the Hebrew is put in the cares of Ioshua 1. Moses is bidden to intimate this to Ioshua because he was to be his successor Iun. 2. Some thinke that this was the thing which he should rehearse to Ioshua how Moses by his prayer and the lifting up of his hands obtained the victorie which Ioshua was not present to see Pellican But it followeth in the next words what it was namely the sentence of God for the utter extirpation of Amalek 3. That both it might be an incouragement to Ioshua against the rest of Gods enemies seeing that they which made the first attempt are thus judged of God Simler As also to be a caveat unto Ioshua and the Israelites that they should make no league or peace with this nation which before the Lord stood accursed Tostat. 4. In like manner God will have it written in every faithfull mans heart that he hath ordained the Devill and his Angels and all our spirituall enemies that wee should be at perpetuall defiance with them Ferus Rupert 5. Neither was this charge given to Ioshua that they should beare still in mind this injurie which was offered them by the Amalekites but that they should thinke of the judgements of God against them it is one thing to remember private wrongs another to beare in mind the judgements of God given in charge QUEST XXI Whether Amalek were wholly destroyed by Saul Vers. 14. I Will utterly put out the remembrance of Amalek c. Tostatus here affirmeth thus Nomen Amalechitarum totaliter periit tempore Saulis That the name of the Amalekites did wholly perish in the time of Saul quast 7. in Exod. But this appeareth to bee otherwise for after that time when Saul was sent against Amalek 1 Sam. 15. and after that Tostatus saith Non fuit populus Amalechitarum c. There was 〈◊〉 more people of the Amalekites wee find that the Amalekites burnt Zildag Davids Citie 1 Sam. 30.2 Some therefore thinke that the meaning is that the Lord would overthrow and destroy statum dominium the state Kingdome and dominion of that nation Pellican But the words are more generall hee would put out the remembrance or memorie of Amalek 3. The truth then is this that God gave indeed a charge unto Saul utterly to destroy Amalek and if Saul had done his faithfull endevour at that time there had not beene any left But Saul being negligent to execute the Lords commandement onely the destroying those Amalekites that were nearest and made resistance letting them alone which were farther off Iun. 1 Sam. 15. Martyr 1 Sam. 27.8 David afterward perfected what Saul had omitted did smite Amalek 1 Sam. 27.8 afterward he put to the sword the whole host of the Amalekites letting none to escape saving 400. which rode away upon camels 1 Sam. 30.17 And after this we find no great exploit done by that nation but by little and little they were rooted out according to the sentence of God here decreed against them QUEST XXII Of the building of the Altar and the name thereof Vers. 15. ANd Moses built an Altar and called it Iehovah nissi 1. Moses by the example of the godly Patriarkes built an Altar whereon to offer sacrifice unto God and to shew his thankfulnesse for this great victorie Simler 2. There was yet no setled Priesthood ordained but the right of sacrificing belonged unto the first borne as mention is made afterward of certaine young men of the children of Israel which were sent to offer sacrifice chap. 24.8 Now Moses though he were not the first borne Aaron being elder than he yet he was extraordinarily consecrated of God both Prince and Priest to offer sacrifice who consecrated Aaron afterward for the Priesthood Tostat. 3. The name given unto this Altar signifieth Iehovah is my banner which name some thinke was not given to the Altar but is referred to the sacrifices there offered Calvin And so the Chalde interpreteth that hee worshipped God upon that Altar Tostatus saith that the name of God is incommunicable and cannot be given unto the creatures but complexè with some other addition as Gen. 22. Abraham calleth the mountaine The Lord will be seene but this observation is not alwayes true for Iakob called the Altar which he set up in Sechem The mightie God of Israel without any other addition where notwithstanding the word Altar must be supplied The Altar of the mightie God of Israel Iun. As we use commonly to say We will goe to S. Andrewes meaning the Church so called Oleaster So the word Altar is to be supplied here The Altar of Iehovah my banner Simler QUEST XXIII Of the meaning of these words The hand is upon the throne of Iah Vers. 16. THe hand is on the throne of Iah 1. Here the Latine translator readeth very corruptly manus solius Domini the hand is of the Lord onely for manus super solium Domini the hand is on the throne of God and the Interlineary glosse giveth this note upon it Omnia opera nostra operatur in nobis He worketh all our works in us which is a true note but upon a wrong text 2. Iunius in his last edition doth understand it of Amalek reading thus Because the hand of Amalek was against the throne of Iah that is against his people But here Amalek is thrust into the text and Iunius himselfe hath reversed that interpretation in his Analysis inclining to their opinion that take this to be the forme of an oath which the Lord taketh for the assurance of this sentence against Amalek 3. Some by the throne of God understand the heavens and make this the meaning that as the covenant with the heavens is sure so this decree against Amalek Ex Simler 4. Others by the hand upon the throne understand the power and majesty of God which with an outstretched hand shall bee revenged of Amalek Iunius in his first edition Tostat. Lyran. Galas 5. Some by throne interprete the Church of God which is as Gods seate and resting place which hee will defend against all the adversaries thereof Ex Calvin 6. But the fittest interpretation of all is this that God as by the lifting up his hand to heaven and laying it upon his throne doth sweare that he will have continuall warre with Amalek for as men
was not before the third day 3. Neither is it like that this thicke cloud was the cloudy piller which used to goe before the host as the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the piller of the cloud and so the Chalde also for this cloud was major densiâ—r both greater and thicker for it covered all the mounâ— and by way of distinction it is called a thicke cloud Lippoman 4. In that he calleth it a thicke cloud quadrat patefactionibus veteris testamenti c. it agreeth to the revelations of the old Testament Simler Tunc cum Deus in caligine apparuit id est in umbrae figuriâ— For then the Lord appeared in a darke cloud that is in shadowes and figures Ferus 5. Beside hereby is shewed quod in praesenti non habemus nisi cognitionem anigmaticam in divinis That in this present world wee have but a darke knowledge in divine things as the Apostle saith Now wee see thorow a glasse darkly 1. Cor. 13.12 Lyran. 6. But God is said in Scripture to come metaphorically Sicut sol dicitur intrare domum vel exire As the sunne is said to come into the house or goe out when his beames only enter so God is said to come per influentiam bonitatis by the influence of his goodnesse and by illuminating the minde as here he commeth to Moses Lippom. ex Thoma QUEST XIII Why the Lord talketh with Moses in the hearing of the people THat the people may heare while I talke with thee 1. The Lord then spake not to the people out of the mount but he spake to Moses in the hearing of the people as vers 19. it is said Moses spake and God answered him by voice for God spake to Moses to this end that hee might get him credit and authority with the people which could not have beene if the Lord had spoken to all the people Tostat. 2. Beside here is a difference made betweene the Lords speaking to Moses now and afore time for then hee spake unto him secretly but now in the audience of the people Lippo 3. And whereas before God had confirmed Moses authority with miracles so now hee would by a more certaine way give him authority in speaking to him by his owne voice in the hearing of others for there may bee false miracles as it is said Antichrist shall come with lying signes 2. Thes. 2. But when God himselfe speaketh there can be no errour or doubt Tostat. 4. The makers of lawes among the Heathen to winne credit to their lawes have imagined the Gods to be the authors of them as Minos ascribed the Cretensian lawes to Iupiter Lycurgus the Lacedemonian lawes to Apollo Zoroastres the Bactrian lawes to Cramaeses Zamulxis the Scythian lawes to Vesta But those were onely devices This Law-giver Moses most certainely received his lawes from Iehovah Borrh. 5. And in that it is said that they may beleeve thee for ever God would not ad breve tempus fidem servo suo Mosi adstruere c. God would not for a short time only get credit unto Moses but that they might also beleeve him being dead Calvin QUEST XIV Why Moses is said twice to have reported the peoples words unto God Vers. 9. FOr Moses had told the words of the people to the Lord. Whereas it is said also before That Moses reported the words of the people to the Lord vers 8. 1. Some thinke this to be a repetition of the same thing which is usual in Scripture Tostat. But the Scripture useth no needlesse repetitions such as this should seeme to be if it were a bare iteration of the same thing 2. Some thinke the sentence is transposed and that both these clauses should be put together Moses told the words of the people to the Lord And when Moses had reported the words of the people c. Hug. de S. Victor But this were to teach the spirit of God to speake 3. Cajetan will have the first not to be Moses relation but onely Moses returning or intendment to report unto God the words of the people but that Moses was Praeoccupatus à Deo antequam relationem faceret Moses was prevented of God before he made relation But the words of the text are against this exposition for in the first place it is said that Moses did report their words as it is expressed afterward 4. Therefore the last clause is better thus read in the pleterpluperfect tense for Moses had reported Simler Genevens Or after Moses had reported so that this is the meaning that when Moses had related their words unto God then the Lord thus spake to Moses 5. And Moses declareth the peoples words unto God not as though the Lord was ignorant Sed ut bona voluntas populi tanquam Deo placita praesentetur But that the good mind of the people should bee presented unto God as pleasing unto him Lyran. And herein Moses shewed his good affection Gaudet de profectu populi c. As a good Prince hee rejoyced to see the people profit Ferus QUEST XV. Why they are bidden to wash their garments Vers. 10. SAnctifie them and let them wash their cloathes 1. This washing of the garments though in it selfe it was of no force to sanctification yet it had a double profitable use pertinuit ad disciplinam c. it belonged to the externall discipline to shew their reverence in the presence of God Siml As it is noted for a contempt to come with filthy garments before a great man Tostat. Beside it was Symbâ—lum interna sanctificationis it was A symbole of their inward sanctification Simler Ex his enim intelligere poterant multo magis mentem expurgari debere c. For hereby they might understand that their minde was much more to be purged Theodoret. 2. Beside admonendi erant suae impuritatis They were to be admonished of their impurity Simler That they should remember how they had beene defiled and polluted with the idolatry and other corruptions of Egypt As Iacob being to go up to build an Altar in Bethel doth purge his family and biddeth them cast away their strange Gods and change their garments Tostat. quaest 5. 3. But why they are not bid to change their garments as Iacob spake to his houshold but onely to wash them these two reasons may be yeelded because in Iacobs family there were not many and he was rich and his servants might have change of rayment but the Israelites were many and among them divers poore that had not double rayment Tostat. quaest 6. Beside the Israelites garments did not wax old all the time of their travell in the wildernesse therefore the Lord would not have these garments changed that therein they might have experience of the power and providence of God that watched over them Lyran. quaest 8. QUEST XVI Whether this were the third day of the moneth when the law was given Vers. 11. LEt them bee ready on the third
sanctificari jubentur ab uxâ—ribus Being to come to heare the words of God they are bidden to be sanctified in abstaining from their wives Cyril A Deo ad Mosâ—â— dicitur vade ad populum c. God said to Moses Goe unto the people Origen Audiat quid praecipit Dominâ—â— c. He that will come to heare the word of God let him heare what the Lord commanded that they should wash their garments Rabanus Dominus Mosi pracepit ut populum sanctificet God commanded Moses to sanctifie the people Rupertus Docendâ—â— erat quod Deus patrum ipsorum non erat talis ut Dii Egyptiorum They were to be taught that their God was no such as the Gods of the Egyptians Theodoret Vestimâ—â—â—â— lavare à Deo jubentur They are bidden of God to wash their garments Ex Lippoman And many other to the same purpose might be produced which is not necessary in so cleere a matter so that this seemeth to be Tostatus private conceit that it was not the Lord but an Angell that came downe in the thicke cloud upon mount Sinai QUEST XXII Why the people are forbidden to come up into the mountaine Vers. 12. THou shalt set markes unto the people 1. The people are forbidden to goe up to the mountaine or to come neere the skirts of it first reverentia causa for reverence sake For if it be not lawfull to thrust in upon Princes uncalled how much more into the presence of the divine Majesty Simler Tostat. 2. To stay their curiosity not that it is evill to see God sed malum est ei qui illum per câ—â—â—sâ—tatem quaerere andet but it is evill unto him that seeketh him of curiosity Rupert 3. If they had beene admitted to see and gaze it would have hindred their attention in hearing of the voice of God which proceeded out of the middest of the fire Tostat. 4. The Lord hereby also would make a difference betweene Moses and the rest of the people to heare him before them Vt cognoscant pro summo honore ducendum appropinquare Deâ— That they should take it for a great honour to draw neere unto God Procop. 5. And they are forbidden not only to come up into the mountaine but to touch the very borders and skirts of it both because all the mountaine was covered with smoake and all over there were signes of Gods presence and beside if they had beene admitted to come unto the nether parts of the hill they would have presumed further and therefore the Lord would cut off all occasion as before chap. 12. that they should bee sure to eat no unleavened bread for seven dayes together they are charged not to have it in their houses Tostat. quaest· 8. 6. Some doe thus allegorize this prohibition of not ascending into the mountaine Nequis ultra intelligentiam suam ad montem sacra scripturae conscendere audeat That no man beyond his capacity should enterprise to ascend unto the hill of the Scriptures Gloss. interlinear QUEST XXIII Why he shall be killed that toucheth the mountaine Vers. 12. WHosoever toucheth the mount shall surely dye c. 1. Of this terrible precept causa fâ—it ipse populi status the state and condition of the people was the cause who because they were not yet come to the love of God oportebat ut timore stringerentur It was meete they should bee constrained by feare Rupert 2. And beside the Lord would make a difference betweene his service and the Idolatrous sacrifices which they had seene in Egypt wherein they used dancing and sporting eating drinking which the people imitated afterward when they set up their golden Calfe the Lord therefore hereby would let them understand that he required another manner of service of his people Rupert ibid. 3. It is set downe that whosoever toucheth the mountaine should dye either by the hand of God or of the people for if any one went neere to touch the mountaine then the people were to strike him with darts or stones but if either the Priests or many of the people approched then the Lord would destroy them vers 24. Tostat. QUEST XXIV Why no hand was to touch him that came neere the mountaine Vers. 13. NO hand shall touch it but hee shall bee stoned c. 1. Some expound it thus that the hand of man shall not need to be upon him sed intelligitur lapidum ictibus in cum devinitus 〈◊〉 necandus But he is understood to be killed with stones flying downe from God Hugo de S. Victor But because the manner is described he shall be stoned or striken thorow with darts and it is uttered passively not actively as afterward vers 24. lest he destroy them it is better referred to the people that hee shall be stoned or striken thorow by them 2. If hee were neere hand hee should be stoned if further off then they should hit him with darts be it man or beast Lippoman 3. They are forbidden with their hands to touch not the mountaine but it whatsoever came neere the mountaine lest they also might by this occasion of apprehending the offender transgresse themselves in comming neere the mountaine Tostat. as also no hand shall touch it tanquam pollutum immundum as a filthy and uncleane thing Rupert Ferus Tanquam execrabile estâ— It shal be as an execrable and accursed thing Iun. 4. No hand shall touch him that is to rescue or deliver him Vatab. But it is not like that any durst be so bold when all the people in the campe was afraid vers 16. QUEST XXV Why the beast that touched the mountaine is commanded to be slaine Vers. 13. WHether beast or man hee shall not live 1. The very beast shall be slaine that commeth neere to touch the mountaine 1. Because although beasts doe but their kinde and doe not sinne yet the thing in it selfe was evill in touching the mountaine as likewise if a man did lye with a beast they were both to dye Levit. 20.15 though the beast therein could not sinne yet the fact was enormous and odious and to bee punished therefore in the beast Tostat. 2. Another reason was that by this meanes men seeing this severity extended unto bruit beasts should themselves thereby become more circumspect and carefull not to transgresse their bounds Simler 3. Likewise the owner of the beast was therein also punished in the losse of his beast because he had no greater care to keepe it in Ferus 4. Some doe allegorize this edict concerning the killing of the beast that toucheth the mountaine as Gregory Bestia montem tangit cum mens irrationabilibus desideriis subdita c. The beast toucheth the mountaine when the minde being subject to unreasonable desires doth presume to high things Rupertus Si is qui bestialiter vivit alta divinitatis andeat scrutari If hee which leadeth a beastly life presume to search the high things of God he shall be but further blinded and darkened
puritie of the bodie Indumentum enim animae corpus quodam modo est For the bodie is as it were a garment to the soule Raban Vestimenta lavare est opera mundare To wash the garments is to cleanse the works Vestimenta lavare est conscientiam vera fide imbuere to wash the garments is to endue the conscience with faith Lippom. By the washing of the garments is understood Cast it as mentis corporis The chastitie both of bodie and minde Gloss. interlin See more hereof before quest 15. 3. Some thinke that they washed their garments with that purifying water which was made of the ashes of the red Cow prescribed Numb 19. But that is not like for that water was to bee sprinkled against the Tabernacle which was not yet made and Eleazar was to take of the bloud of the Cow with his finger c. But neither Eleazar nor Aaron his father were yet consecrated to the Priesthood therefore they washed their garments with no other than common water at this time Tostat. quaest 9. in 19. cap. QUEST XXIX Why they are commanded not to come at their wives Vers. 15. ANd come not at your wives c. 1. The Latine tanslator readeth Come not neare your wives but your is not in the originall yet it well expresseth the sense for at no time was it lawfull to come neare unto other mens wives Lippom. Some thinke that hereby is meant that wee should not come neare Alicui carnali voluptati vel mundana Any carnall or worldly pleasure when we come neare unto God Gloss. interlin Indeed by this one particular inhibition of one carnall pleasure by the like analogie all other were forbidden but there is a literall inhibiting also of companie and societie with their wives 3. Some give this sense Conjux hîc sensuâ— intelligitur c. The wife is here understood to bee the sense which is joyned unto our nature c. Gregor Nyssen ex Lippom. And so we are bidden to lay aside all carnall sensualitie when we appeare before God But this is to goe from the letter of the text 4. Some make it onely a morall precept that men should abstaine even from lawfull things when they present themselves before God as the Apostle requireth the like of the married couple to abstaine for a time that they may give themselves to fasting prayer 1 Cor. 7. Hieron Rupert Galas but this being a legall injunction contained a further reason than is enforced now in respect of those times 5. So that beside the morall equitie even from lawfull pleasure which bindeth now also in the abstinence for a time from the marriage bed upon occasion of more fervent and extraordinary prayer Marbach there was then also a Legall kind of impuritie and pollution even in the lawfull use of marriage which came by the issue of seed Lavit 15.18 from which kind of Legall pollutions the people were to be sanctified and cleansed at this time Oleaster 6. But that saying of Lyranus is somewhat harsh Licet matrimonialis actus sit licitus tamen annexam habet quandam turpitudinem c. Though the act of the matrimonie be lawfull yet it hath annexed unto it a kind of filthinesse which is excused by the good things in marriage But the Apostle speaketh otherwise That marriage is honourable c. and the bed undefiled Hebr. 13.4 There is then in the undefiled marriage bed no filthinesse or uncleannesse But that other assertion of Lyranus is not much to be misliked Habet annexam depressionem mentis c. It hath also annexed a certaine depression and abasing of the minde because of the vehemencie of carnall delight And therefore they were commanded these three dayes to be sequestred from their wives that their minds might wholly be weaned from carnall delight and bee fixed upon God QUEST XXX Why Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai Vers. 16. ANd the third day c. there was thunder and lightnings c. 1. Moses in many words describeth the comming of the Lord and his appearing in mount Sinai Cupiebat enim virpius quam amplissimis posset verbis c. For this godly man desired in the best manner he could to set forth the magnificence of the comming of the Lord. Ferus Sometime Moses goeth up sometime he commeth downe sometime he goeth up alone and another time Aaron with him and all this he doth Vt pararet Domiâ—â— dignum acceptabilem populum c. To prepare a meete and acceptable people for the Lord Lippom. 2. Beside this large description also delivereth Moses from all suspition of deceit and counterfeiting as though he had fained as other lawgivers among the Heathen that he had conference with God for first this preparation of the people against the third day then the talking of the Lord with Moses in the hearing of all the people which were divers hundred thousands doth shew the truth of this narration Lippom. And these prodigious and extraordinarie signes raised upon the suddaine to cleare Moses In serenâ— die subitò mons tenebris circumdatus c. On a suddaine in a cleare morning the hill was beset round with darknesse and fire burst forth of the middest thereof Gregor Nyssen As it is observed in the destruction of Sodom and Gomorrha by the rising of the Sun and shining upon the earth when Lot entred into Zoar Genes 19.23 that it was a goodly Sun-shine morning when it rained fire and brimstone upon those Cities QUEST XXXI Why it pleased the Lord in this terrible and fearefull manner to appeare with thunder and lightning Vers. 16. THere was thunder and lightning c. 1. Foure signes the Lord sheweth of his comming two were heard the thunder and the sound of the trumpet and two were seene the lightning and the thicke or darke cloud and these appeared in the top of the hill not all over for if the cloud had covered all the hill the people could not have discerned the smoake which was round about upon the hill Cajetan 2. It pleased God in this terrible manner to shew himselfe at the giving of the law for these reasons 1. Because the rude world doth onely esteeme of those things which are done with great shew and magnificence the Lord would in this glorious manner appeare Vt disceret populus cum magni â—stimare That the people should learne highly to esteeme of God 2. Commovit omnia elementa c. He moved all the elements that they might know that he had power over all 3. That the ignorant people might know a difference betweene the true God and the false gods whom the Heathen and especially the Egyptians worshipped that they could doe no such things 4. Vt populo carnali timorem incuteret c. To strike feare and terror into the carnall people that they which would not be wonne by love should be constrained with feare 5.
therefore not within their hearing 4. Rupertus saith Moses securum Deum reddere voluit divina inharens visioni That Moses being desirous to continue there still to see that heavenly vision would have put the Lord out of doubt for that matter But this had beene to make himselfe wiser than God to give him securitie in that which the Lord himselfe made question of 5. But it is most unlike that Moses should find fault with this charge as somewhat hard and that in effect he should say thus Si non licet eis ascendere audire te quis ergo audiet If it be not lawfull for them to ascend and heare thee who then shall heare thee Hugo de S. Victor 6. Moses therefore replieth not as discontented with this charge but seeing that the Lords commandement was so generall and so strict that no not the the Priests were exempted he is therefore desirous to be satisfied whom it was the Lords pleasure to admit to come up into the mount and so the Lord presently giveth Moses satisfaction herein giving â—nto him and Aaron onely liberty to come up Iun. QUEST XLI Why the Lord not withstanding Moses answer still chargeth him to go downe Vers. 24. ANd the Lord said unto him go get thee downe 1. Tostatus thinketh that this replie of the Lord is a correction of Moses answer Videbat enim Deus quod Moses non videbat For God saw that which Moses did not see that is that it was needfull for him to goe downe and charge the people againe but the mentioning of Aaron afterward whom Moses spake not of before sheweth that the Lords speech was not a correction but rather a satisfaction given unto Moses 2. Cajetane saith Imperfecta responsio Aaron â—utila meruit non admitti The imperfect and lame answer of Moses deserved not to be admitted for Moses in his answer neither maketh mention of the Priests nor of the punishment both which the Lord had spoken of But Moses was not refused here of God he received satisfaction of his doubts 3. Therefore it appeareth by the Lords answer unto Moses giving him and Aaron onely libertie to come up that the Lords intendment was to satisfie Moses in that behalfe who seemed to make question upon the Lords straite charge whether any should be admitted to come up at all and therefore the Lord telleth him that though the people and Priests were inhibited yet it should bee lawfull for him and Aaron to come up Iun. 4. So here two other reasons may be gathered why Moses is sent downe from the hill the one that Moses should goe downe Vt sit unus de populo andiendo legem To be as one of the people to heare the law among the rest and that he should bring up Aaron with him Cajetan QUEST XLII Why Aaron is bid to come up with Moses wherefore he went up and when Vers. 24. COme up thou and Aaron with thee c. 1. This was not that comming up when Moses went to receive the Lawes of God for then not onely Aaron but Nadab and Abihu and 70. of the Elders went up also chap. 24. 2. Neither did Moses and Aaron goe up together when the ten commandements were delivered by voyce for then Moses was below and not farre off from the people for then they could not have spoken to Moses as they did immediately after the delivering of the Law chap. 29.19 3. Nor yet did Aaron goe up with Moses into the top of the mountaine into the middest of the darknesse for thither Moses onely went up leaving Aaron and Hur behind to heare the peoples controversies chap. 24.14 4. Therefore Moses and Aaron went up to some place of the mountaine not to the top but as it might be to the middle not far from the people from which place Moses might heare the people calling unto him Tostat. 5. The Lord thought it fit to joyne Aaron with Moses because he was appointed to the Priesthood that he might be better prepared by those heavenly visions and revelations unto it Simler 4. Places of Doctrine 1. Doct. One faith one Church of the beleeving Iewes and Gentiles Vers. 6. YOu shall be unto me a Kingdome of Priests S. Peter applieth this Scripture which is here uttered by the Lord to the people of Israel to the faithfull and beleeving Gentiles Ye as lively stones be made a spirituall house and holy Priesthood to offer up spirituall sacrifices unto God acceptable to God by Iesus Christ 1 Pet. 2.5 Whereby we see that there is Vna Iudaeorum Gentium credentium fides unus Deus una Ecclesia One faith of the beleeving Iewes and Gentiles one God one Church Ferus 2. Doct. The occasions and beginnings of sinne to be prevented Vers. 12. GOe not up to the mount nor touch the border of it God forbiddeth them so much as to touch the very border and bottome of the mount that they should have no occasion to goe up So Eve was forbidden to touch the tree that shee should not be enticed to eat the fruit thereof Gen. 3.3 And the Israelites were charged to have no leaven in their houses that they might the better abstaine from the eating thereof So our Saviour forbiddeth the wrath of the heart and the lust of the eye lest being tempted by such occasions men should fall into greater sinnes It is good therefore to cut off the occasion of sinne and to set an hedge before and to make markes and bounds in every action which wee should not exceed Oleaster 3. Doct. The giving of the law a figure of the comming of the holy Ghost Vers. 16. THe third day there was thunder and lightnings The giving of the law in mount Sinai was a lively figure of the comming downe of the holy Ghost upon the Apostles 1. As there the law was given the 50. day after the Passeover so Quinquagesimo die post passionem Domini datus est spiritus sanctus The fiftieth day after the passion of our Lord who is the true Passeover the holy Ghost was given 2. There the law is said to be written with the finger of God and the Lord saith of the holy Ghost By the finger of God I cast out devils 3. They which were with the Apostles 120. Mosaica atatis numero constituti were 120. according to the number of Moses yeares Isidor 4. Hic altitudâ— coenaculi ibi cacumen montis c. There the upper roome and here the top or upper part of the hill doe shew the height and depth of the precepts delivered 5. Here was thunder there was the noise of a mightie wind here fire appeared and there fierie cloven tongues here the mountaine trembled and there the place where they were gathered together was moved here was heard the sound of a trumpet and there they spake with divers tongues Beda hom vigil Pentecost 6. Yet this difference there was in these two apparitions Here together with the fire was seene a
now his law unto his people seeing from the beginning of the world there was no written law but as it was by the law of nature inprinted in their hearts 1. God did not therefore now first give unto his people the Morall law written as though he were either mutable in changing his first determination or that in processe of time he had found out a more profitable way than hee knew before as some wickedly have objected Sed quia superfluâ—â—â— fuit hoc fieri stante adhuc lege natura But because this was superfluous and needlesse to be done the law of nature yet standing firme By the light of nature before the floud they discerned good from evill just from unjust and therefore the old world that sinned against this law of nature was justly punished of this law printed in the heart the Apostle speaketh They shew the effect of the law written in their hearts their conscience also bearing them witnesse and their thoughts accusing one another or excusing Rom. 2.15 Now then when this law of nature began more and more to bee obscured and iniquity to abound the Lord thought it needfull to give unto the people a written law Lippom. Ex collation Patrum 2. Another cause of giving the law was Ne sibi homines aliquid defuisse quererentur scriptum est in tabulis îquod in cordibus non legebant Lest that men should complaine that somewhat was wanting that was written in tables which was not written in the hearts August in Psal. 57. Therefore to take away all excuse and pretext of ignorance the Lord gave his written law 3. Another end of giving the law was to prepare and make a way for the Gospell Vt te ad faciendum legem de tuo vires non habere monstraret c. To shew that thou hast not strength of thy selfe to doe the law and so being poore and beggerly shouldest flee unto grace Augustine likewise in Psal. 118. 4. Further the law was given as a supply of the weakenesse and ignorance of man that whereas there was no certaine rule before to know what was good what was evill but men according to their blind fansies and carnall imaginations placed happinesse some in one thing some in another the law was to correct their erroneous opinions and to teach one constant and sure rule of truth and vertue And further such was their errour that though in civill and politike matters the wise among the Heathen by the light of nature and experience attained to some perfection yet they were utterly ignorant of the true knowledge and worship of God which is set forth in the law Tostat. quest 1. 5. Further because the law of nature was more and more obscured the Lord would have his law written in tables of stone that it might ever be kept and remembred and be no more drowned in oblivion Ferus And though those tables of stone wherein the law was written are not now to be found yet the copy of the same law is extant in the Scriptures there to be seene and read which shall continue to the end of the world 6. Lastly The Lord in giving this law to this people therein sheweth his love to his people committing unto them the greatest treasure in the world as Moses saith What nation is so great that hath ordinances and lawes so righteous as all this Law which I set before you this day Deut. 4.8 QUEST VII How the Lord spake all these words and why Vers. 1. GOd spake all these words saying 1. Some thinke that God is said to speake whereas it was an Angell in respect of the opinion of the people that thought Moses spake with God Paul Burgens But it is before shewed chap. 19. quest 40 that it was God himselfe that spake these words who nameth himselfe Jehovah vers 2. which name is not given to any Angell yet this word also is said to have beene spoken by Angels Hebr. 2.2 because God did therein use the ministry of the Angels in framing of that audible voice which was heard So that the Angels speake not now as in the person of God as his messengers as at other times but here they attended only as Ministers Longe aliter hic loquitur quà m ad patres adhuc locutus est the Lord speaketh farre otherwise here than hee spake hitherto to the Fathers Ferus But to them hee spake by the ministry of Angels This question also is well decided by Cajetane You will aske saith he how God is said to speake Cùm ista locutis fieres per Angelum c. Seeing this speech was framed by an Angell The answer is ready Quia ipse Dominus loquebatur in Angelo ad populum c. Because the Lord himselfe spake in the Angell to the people not as the King speaketh by his Embassador or Interpreter Sed ut presens mens in Angelo formans verba hujus sermonis magis quam Angelus But as present in the Angell and so framing the words of his speech rather than the Angell So Cajetane So that God spake as the Author and enditer the Angell spake as the tongue or pen-man of God 2. The Hebrewes have this opinion that this was that great Angell of such eminency Vt citra essentiam Divinam Angelus faciei nominetur that setting the Divine essence aside he is called the Angell of Gods presence Isay 63.9 Paul Burgens addition 1. Nay this Angell of Gods presence that heard them when they cried in their troubles and saved them as there the Prophet saith was none other than Iehovah himselfe the Lord Christ as S. Paul expoundeth 1. Cor. 10.9 Let us not tempt Christ as some of them tempted him and were destroyed of Serpents And in this Angell was the very divine essence of God as the Lord saith Exod. 23.21 My name is in him 3. Burgeus Reason to prove that it was an Angell and not God himselfe that spake because he saith in the third Commandement Thou shalt not take the name of the Lord thy God in vaine in the third person not in the first as Thou shalt not take my name in vaine and so likewise in the fourth Commandement Which sheweth saith hee that it was an Angell that spake and not God This reason is of small force and may easily be answered 1. The Lord useth the third person because although now the Lord as present in Majesty spake by voice yet this law was to bee delivered afterward written in tables of stone which being a perpetuall monument unto the people of the Lords will was more fitly expressed in the third person because the Lord would no more in like manner as now deliver the law with his owne mouth 2. Beside in the first and second Commandement the Lord useth the first person Thou shalt have no other Gods before mee and I am the Lord thy God a jealous God 3. And further it is observed to be an Hebraisme and an usuall phrase in Scripture that the Lord
the name of God in vaine quia habent quandam connexionem ad Deum for they have a certaine connexion unto God and a certaine kinde of adoration belongeth unto them Tostat. qu. 7. Answ. 1. The argument followeth not the name of Saints is not to be irreverently used therefore wee must sweare by them for neither is the name of the Prince to be abused yet it is not lawfull to sweare by it there is a meane betweene swearing by a name and profaning or abusing of it 2. The reverent using of the names of Saints dependeth not upon any adoration due unto them or upon any connexion unto God by any kind of worship but upon that bond and connexion of love which we owe unto them as the Ministers and servants of God as our Saviour Christ saith of his Apostles Hee that despiseth you despiseth me Luk. 10.16 So that this despising or contempt offered to the Ministers of Christ is rather a breach of the fift Commandement in the second table than of this which only prescribeth our reverence and duty toward God 2. Controv. Against the Romanists that say faith is not to be kept with Hereticks 2. THe Romanists have another position that faith is not to be kept with Heretikes for so contrary to the safe-conduct given by the Emperour to Iohn Hus and Hierome of Prage in the Councell of Constance they condemned them to death and for the justifying of this fact they further alleage that it belonged unto the Magistrate to punish Heretikes having them in his power Ex Simlerâ— Contra. 1. They having the chiefe Magistrates licence to goe and returne safely were free and privileged persons and so exempt from the Magistrates power and jurisdiction 2. Neither shall they ever bee able to prove them to have beene Heretikes 3. Under this pretext and colour oathes shall be of no force or validity among men which would be a great hindrance and prejudice to humane society 4. And by this meanes Gods name is blasphemed and evill spoken of when they which professe themselves Christians doe more lightly esteeme the name of their God than the Heathen did their Idols 5. Abraham made a covenant by oath with Abimelech Iacob with Laban Ioshua with the Gibeonites all which were strangers from the true worship of God and yet they kept their covenants and oathes 3. Controv. Against the Anabaptistes concerning the lawfulnesse of an oath 3. FUrther against the Anabaptists it followeth to shew the lawfulnesse of an oath among Christians which is thus proved 1. If it had beene unlawfull to sweare and if the thing were evill in it selfe then the holy servants of God would not have sworne at all as Abraham did to Abimilech Gen. 22. Iacob to Laban Gen. 31.53 Ionathan and David each to other 1. Sam. 20.42 2. God commandeth us to sweare by his name Deut. 6.13 Deut. 10.20 but God commandeth no evill to be done 3. The end of an oath is to make an end of controversies and strife Heb. 16.16 therefore it is to Gods glory and profitable to humane society that by oathes such businesse should be ended 1. Object But the Anabaptists object that although it were permitted in the old Testament to the Fathers to sweare yet it is forbidden in the new Answ. 1. Christ saith he came not to dissolve the law meaning the Morall but to fulfill it to take an oath belonged to the Morall law which being perpetuall the other still remaineth in use Vrsin 2. The Prophets speaking of the times of the Gospell and of the state of the Church under Christ doe foretell that they should sweare by the name of God as Isay 65.16 He that sweareth in the earth shall sweare by the true God 3. Wee have the example of S. Paul who often called God to witnesse as Rom. 1.9 2. Cor. 1.23 Rom. 9.1 Philip. 1.8 Galath 1.23 2. Object Our Saviour giveth a generall prohibition against swearing Mat. 5.34 Sweare not at all neither by heaven for it is the throne of God nor by the earth for it is his footstoole And S. Iames saith Before all things my brethren sweare not c. but let your yea be yea and your nay nay lest you fall into condemnation Iames 5.12 Answ. 1. Out Saviour doth not generally condemne all kinde of oathes but onely rash and unadvised oathes which were used in their common and ordinary talke for he intendeth here to correct an abuse among the Jewes they were allowed to sweare by the heaven and earth and by such like as though such kinde of oathes nothing concerned God our Saviour telleth them that even in such oathes the name of God is prophaned and abused because there can be no part of the world named where the Lord hath not set some prints and markes of his glory Simler 2. And againe our Saviour saith in this Chapter that he came not to dissolve the law which allowed the publike use of an oath 3. Object Our Saviour saith further Let your communication be nay nay yea yea for whatsoever is more commeth of evill an oath therefore is not to be used as proceeding of evill Answ. 1. Our blessed Saviour speaketh against such frivolous formes of oaths which were used among the Jewes in their ordinary talke which came indeed of an evill minde for otherwise hee himselfe used more than bare nay nay yea yea in his speech often saying Amen Amen Vrsin 2. S. Paul also often calling God to witnesse should have gone against his Masters rule if it had not beene lawfull at all to take an oath Vrsin 3. Oathes indeed proceed of evill not in him which taketh a just oath but in the other that will not beleeve him without an oath And therefore because of the incredulity and deceitfulnesse of men the necessity of oathes was brought in in this sense the argument doth not follow for good Lawes are caused by mens evill manners but it cannot thereupon be inferred that they are evill Simler 4. Object It is not in a mans power to performe that which hee sweareth to doe for the things to come are not in our power therefore it were better to forbeare an oath than fall into apparent danger of perjury Answ. 1. Though this were granted this taketh not away the use of all oathes but onely those which are made for performance of covenants ad promises there is another kinde of oath which is called assertorium which affirmeth the truth of something already done this oath by this objection if it were admitted is not taken away 2. Yet this doubt is easily removed for it sufficeth that hee that sweareth to performe some act afterward have a full intent and purpose to doe it though it fall out otherwise afterward Simler 5. Object The oathes which are allowed in Scripture were publike such as were required by the Magistrate this giveth no liberty unto private men Answ. 1. Iakob sware to Laban Ioseph to Iakob Ionathan to David and David to him all these
Apostle preached Act. 17.11 Contrary hereunto are 1. The negligent resorting to the holy assemblies of the Lords people in carnall men or the wilfull refusall in obstinate recusants who are like unto those in the Gospell who being invited to the marriage feast excused themselves and refused to come Matth. 22.5 2. The carelesse and fruitlesse hearing of the Word as Eutychus fell asleepe while Paul was preaching Act. 20. 4. The reverent and often receiving of the Sacraments is prescribed as Act. 20.6 On the first day of the weeke the Disciples came together to breake bread Contrary hereunto are 1. the neglect of the Sacraments 2. The prophanation of them when they obtrude themselves that are not prepared and so receive unworthily 1 Cor. 11.17 5. Publike invocation upon God and faithfull prayer is another exercise for the Lords day as Act. 16.13 On the Sabbath day we went out of the Citie beside a river where they were went to pray Contrary hereunto are 1. The neglect of publike and private prayer 2. To pray with the lippes and and not with the heart 3. Unfruitfull prayer in an unknowne tongue against the which S. Paul speaketh 1 Cor. 14.17 Thou givest thanks well but the other is not edified 6. Charitie is upon this day to be exercised and extended to the poore as our blessed Saviour healed upon this day Mark 3.3 Contrary hereunto are 1. The omitting of the works of charitie and despising of the poore as the rich glutton did despise poore Lazarus Luk. 16. 2. Or the giving of almes for praise and ostentation as the Pharisies did Matth. 6. Ex Vrsin 7. Meditating upon the works of God is peculiar for the Lords day as Psal. 92. which was appointed for the Sabbath day vers 4. the Prophet saith I will rejoyce in the works of thy hands Contrary hereunto are 1. To be occupied in carnall and worldly thoughts and bodily labour as in buying selling travelling working 2. To follow prophane games and sports to spend this day in quaffing drinking dancing and such like as the Israelites kept an holy day to the golden Calfe They sate downe to eat and drinke and rose up to play Exod. 32.6 2. Doct. How the Sabbath is to be sanctified Vers. 8. REmember the Sabbath day to keepe it holy or to sanctifie it In this precept two things are to be considered quid cavendum quid faciendum what is to be taken heed of and what is to be done The things to be avoided upon the Sabbath day are these 1. All corporall worke and labour So Ieremie saith chap. 17.24 Sanctifie the Sabbath so that you doe no worke therein But yet bodily works may bee done upon the Sabbath upon these foure occasions First propter necessitatem for necessity as our Saviour excused his Disciples for pulling the eares of corne being hungry Matth. 12. Secondly propter Ecclesiae utilitatem for the profit of the Church as the Priests did all necessary things that were to bee done in the Temple upon the Sabbath and were blamelesse Thirdly propter proximi utilitatem for the good of our neighbour as our Saviour healed upon the Sabbath one which had a withered hand Matth. 12.12 Fourthly propter Superioris authoritatem because of the authoritie of the Superiour as the Jewes circumcised upon the Sabbath because the Lord so commanded that they should circumcise their males upon the eight day 2. Debemus cavere culpam we must take heed of sinne as the Lord saith by his Prophet I cannot suffer your new Moones nor your Sabbaths Isai. 1.13 and then he giveth this reason vers 15. your hands are full of bloud 3. Debemus cavere negligentiam We must take heed of negligence and idlenesse upon the Lords day as it is said of the Israelites they sate downe to eat and drinke and rose up to play Exod. 34. The things wherein wee must be exercised upon the Lords day are these 1. In faciendis sacrificiis in offering of our sacrifices that as the Jewes offered up their externall sacrifices so Christians now must present unto God their spirituall sacrifices of prayer and thanksgiving as the Prophet David saith Let my prayer be directed in thy sight as incense 2. We must corpus nostrum affligere humble and afflict the body not pamper it upon this day and make as it were our belly our God so the Apostle exhorteth that we would give our bodies a living sacrifice holy and acceptable to God Rom. 12.1 3. Dando eleemosynas in giving of almes as the Apostle saith to doe good and distribute forget not for with such sacrifices God is pleased Heb. 13.16 So Nehemiah adviseth the people Send part unto them for whom none is prepared for this day is holy unto the Lord chap. 8. vers 10. 4. In divinorum exercitiis Wee must bee occupied in divine exercises as our blessed Saviour saith Ioh. 8. He that is of God heareth Gods words for herein consisteth the delight and rest of the soule this is that Sabbatisme or rest which the Apostle speaketh of Heb. 4. There remaineth then a rest to the people of God This pleasant rest of the soule is begun in this life and perfited in the next But before we can attaine to that perfect rest in the Kingdome of God three kinds of rests must goe before 1. Ab inquietudine peccati From the restlesse condition of sinne for as the Prophet saith The wicked are like the raging sea that cannot rest Isa. 57.20 A passionibus carâ—is from the passions of the flesh for the flesh lusteth against the Spirit Galath 5. Ab occupationibus mundi from the troubles and businesses of the world as our blessed Saviour said to Martha thou carest and art troubled about many things Luk. 10.41 Et tunc post hac anima liberè quiescit in Domino and then after all this the soule shall freely enjoy rest in the Lord Sic ferè Thomas in opuscul 3. Places of confutation 1. Cont. Against the Iewes and the Sabbatarians that contend for the Iewish Sabbath FIrst the Jewes doe thus object against the Christians for the perpetuitie and continuance of their Sabbath upon the seventh day 1. Object The morall law is perpetuall but this Commandement for the sanctifying of the seventh day is part of the morall law Ergo. Answ. This Commandement as it is morall continueth still namely that a certaine day should be set apart for the publike service of God yea and further as Chrysostom saith In circulo hebdomadis diem unum integrum segregandum c. That in the compasse of a weeke one whole day should be severed from the rest Hom. 10. in Genes But the ceremoniall part of this precept in the prescript of the seventh day bindeth us not now as the Apostle saith Let no man condemne you c. in respect of an holy day of the new Moone or of the Sabbath c. Coloss. 2.16 Vrsin 2. Object The lawes which were instituted before Moses are
If it be the Prince himselfe and chiefe Magistrate which enjoyneth any thing unjust and unlawfull it must be considered of what nature and kinde it is that is commanded 1. If it be against piety and our duty toward God we must rather submit our selves to the punishment than yeeld unto the Commandement and so obey rather God than man as the three children did rather chuse to endure the flaming fire than to worship the Idoll which was set up and Daniel resolved rather to be cast into the Lions den than to be barred from making his prayer unto his God 2. If the things commanded concerne our temporall state as in grievous impositions taxes payments no resistance at all is to be used but such burdens must be endured with patience untill by good meanes as first prayer unto God and then making their moane unto their Governours they may bee eased So the people of God did submit themselves to such payments as their land was taxed at by their hard Lords as the people of Judea paid unto the King of Ashur 300. talents of silver and 30. talents of gold which he required of them 2. King 18.14 But Naboths case herein was singular who did well in not yeelding his inheritance unto the Kings desire because that belonged to the speciall policy of that nation not to alienate their inheritance from one tribe to another that a distinction of their families and tribes might be kept that it might be knowne of what tribe and family the Messiah should come Bucanus 3. If the subjects life be by indirect meanes assaulted or the chastity of his wife or the life of his children which a man is bound to defend by the law of nature as we see the unreasonable creatures are ready to defend their young ones the subject in these extremities is not to rise against the Princes authority yet the law of nature will binde him by all lawfull meanes to defend him and his Bucanus As the Prophet Elisha when the King sent a messenger unjustly to take off his head bid the Elders that sate with him in the house to shut the doore and to handle the messenger roughly 3. The third consideration is Where that is in what kinde of State such unjust edicts and commandements are enjoyned for if the State bee usurped by some Tyrant not lawfully possessed of the government it is lawfull for the State to remove him and to take armes against him as the Macchabees resisted King Antiochus wicked decrees 1. Macch. 2. who was an usurper upon that State Againe where the people are free and the Prince received upon condition to maintaine the ancient franchises liberties and immunities of the country the State may lawfully maintaine their liberties against the vexation and violence of Tyrants which was the case of Helvetia when they shaked off the government of the house of Austria And this case is much like unto that when Trajanus the Emperour delivered a sword to a certaine Governour with these words Vse this sword for me as long as I doe justly and against me if I doe unjustly But in an absolute Monarchy the case is otherwise QUEST XXV Whether it had beene lawfull for David to have killed Saul against Bucanus BUt here I cannot let passe untouched that assertion of Bucanus David potuisse juste interficere Saulem c. That David might justly have killed Saul because he had violently taken from him his wife had slaine the Priests and persecuted him with open force But that David did forbeare lest hee might have given offence to the Heathen that would have taken exception to the Kings of Israel if they had entred by bloud and others might have beene encouraged by this example to have attempted the like against lawfull Kings and beside David should have obscured his owne calling being of God and have beene thought ambitiously by seeking his owne revenge to have aspired to the kingdome Bucan de magistrat loc 77. Contra. It was neither expedient nor lawfull for David to have killed Saul as may be shewed by these reasons 1. He himselfe saith Wickednesse proceed from the wicked but mine hand be not upon thee 1. Sam. 24. 14. That which to doe was wickednesse was no wayes lawfull but to have killed Saul was wickednesse as David himselfe confesseth Ergo. 2. Againe David taketh another reason from the calling of Saul Who can lay his hand upon the Lords anointed and be guiltlesse 1. Sam. 26.9 It was not only not expedient but not lawfull to slay the Lords anointed 3. David maketh this distribution Either the Lord shall smite him or his day shall come to dye or he shall descend into battell and perish the Lord keepe me from laying mine hand c. ibid. v. 10. Saul only lawfully could end his dayes in respect of David three wayes by a naturall death or violent in battell or by the extraordinary stroke of Gods hand for he that God had set up must be removed also by God but if David had killed him he had not ended his dayes by any of these meanes 2. Places of doctrine observed upon the fifth Commandement 1. Doct. Of the generall and particular contents of this Commandement THe duties prescribed in this Commandement are of three sorts 1. Either of superiours toward their inferiours 2. Or of the inferiours toward their superiours 3. Or such as are common to them both 1. Superiours are first parents to whom it appertaineth 1. To nourish and provide for their children 1. Timoth. 5.8 If any provide not for his owne and namely for them of his houshold he hath denied the faith c. 2. To defend them against wrong Ephes 6.4 Fathers provoke not your children to wrath 3. To instruct them They must bring them up in the information of the Lord Ephes. 6.4 4. To give them due discipline and correction Prov. 19.18 Chasten thy sonne while there is hope and let not thy soule spare for his murmuring Contrary hereunto are 1. Either to be carelesse to provide for the children as Hagar cast away her sonne in despaire Gen. 21. or to pamper them too much and bring them up wantonly 2. Not to protect or defend them from wrongs or to be too much moved for small injuries offered unto them 3. Not to have care to give them good education and instruction as they whose children called the Prophet bald-head 2. King 2. 4. Not to give them due correction but to suffer them to commit sinne without cheeke which was Eli his fault 1. Sam. 2. 2. Magistrates also are the fathers of the Common-wealth to whom it belongeth first to prescribe good Lawes agreeable to both the tables of the Morall law and therefore the King is bid to read in the Law of God all the dayes of his life Deut. 17.19 2. To see those Lawes executed and the morall Commandements observed and kept of all Rom. 13. vers 4. He is the minister of God to take vengeance c. on him
slaine and in the other that it is no breach of the Sabbath when necessitie compelleth to breake the rest thereof 1. This were a dispensation to make it lawfull to kill where one cannot justly be put to death and to worke upon the Sabbath where there is no necessitie 2. And a dispensation maketh that lawfull afterward which was not before such dispensation but it was alwayes lawfull both for the Magistrate to put to death and upon like necessitie to intermit or suspend the rest of the Sabbath 3. Beside these interpretations and declarations of these lawes are not devised by man but warranted in Scripture by the Lord himselfe the maker and author of the law and therefore they are not interposed by any humane authoritie Tostat. quast 35. 4. Morall observations 1. Observ. Why covetousnesse is to be taken heed of THou shalt not covet c. Men must not onely withdraw their hands from taking their neighbours goods but restraine their inward coveting and desire and that for these reasons 1. Propter concupiscentiae infinitatem because concupiscence is infinite the desire of the covetous is never satisfied as Isay 5.8 They joyne house to house c. till there be no more place 2. Aufert quietem it taketh away quietnesse Eccles. 5.11 The satiâ—â—ie of the rich will not suffer him to sleepe 3. Facit divitias inutiles it maketh riches unprofitable Hee that loveth riches shall be without the fruit thereof Eccles. 5.9 4. Tollit justitiâ—â—quitatem it hindreth justice For rewards doe blind the wise and pervert the words of the just Exod. 23. 5. Necat charitatem it killeth charitie both of God and our neighbour therefore the Prophet saith Hide not thy selfe from thine owne flesh Isay 58.7 The covetous despiseth his brother who is as his owne flesh 6. Producit omnem iniquitatem it bringeth forth all iniquitie as S. Paul saith 1 Tim. 6.10 The desire of money is the root of all evill Thom. in opuscul 2. Observ. Of the remedies against concupiscence THe remedies against concupiscence are these Basil assigneth these two 1. Si cogitaveris quòd dissolvendus es in terram cessabit insana concupiscentia c. If thou bethinke thy selfe that thou shalt bee dissolved into earth unsound concupiscence will cease 2. Meliorum desiderium minora cogit contemâ—ere The desire of better things will make thee contemne the lesse as the love to the Word of God which is more to be desired than gold will withdraw our love from earthly things Basil. in regula Thomas Aquiâ— addeth foure remedies beside 3. Occasiones exteriores fugiendo By shunning all externall occasions as Iob made a covenant with his eyes chap. 31.1 4. Cogitationibus aditum non praebendo In giving no way to the thoughts as by humbling and afflicting the bodie as S. Paul did 1 Corinth 9.27 5. Orationibus insistendo By applying prayer as our blessed Saviour saith that even devils may bee cast out by fasting and prayer Matth. 17.21 6. Licitis occupationibus insistendo c. By being alwayes well occupied for idlenesse brought the Sodomites to lust it was one of their sinnes Ezech. 16.49 Thom. in opuscul 3. Observ. How the Lord hath punished the transgressors of his law THou shalt not covet In the last place I will shew how the Lord hath punished and judged the transgressors of this precept and likewise of the rest The punishment then which is due for the transgression of the law is either divine or humane The humane is that which is inflicted by the lawes of men which are divers according to divers usages of countries and conditions of people among whom one vice may reigne more than another and so more severitie is required But this defect generally is found in humane censures that the transgressions of the second table are more severely punished than those of the first and those in the second which doe concerne mans outward state as theft are more straightly punished than adulterie which Augustine found fault with in his time and he giveth this reason of this partialitie Quia id pejus credimus quod huic vitae nocet Because we thinke that the worse or greater evill which hurteth this life Lib. de Mendac cap. 9. The divine punishment is of two sorts it is either temporall in this life or eternall in the next And for the first where humane lawes are silent or connivent in censuring the sinnes of men yet the divine justice sheweth it selfe As now shall appeare in this particular enumeration of divers presidents and examples of Gods severitie exercised and shewed upon the transgressors of his law 1. Pharaoh is set forth as an example of an Atheist and prophane person who would not acknowledge the God of Israel but said I know not the Lord neither will I let Israel goe Exod. 5.2 who manifestly transgressed the first precept his end was to be drowned in the red Sea 2. Senacherib a most grosse Idolater as he was worshipping his Idoll Nisroch in the temple was slaine of his two sonnes 2 King 19.37 3. He which blasphemed the name of the Lord in the host of Israel was by the Lords commandement stoned to death Levit. 24.11 4. The man also which gathered sticks upon the Sabbath because he did it with an high hand and is contempt was stoned by Gods appointment Numb 15.31 5. Abshalom both a disobedient childe to his father and a rebell against his Prince was hanged by the haire of the head and stricken through with darts and so is made a spectacle unto all stubborne children and rebellious subjects that such should expect the like judgement at Gods hand 6. Cain for killing his innocent brother was cast out of Gods presence and made a runnagate upon the face of the earth Cruell Abimelech as he slew 70. of his brethren upon one stone so his braines were dasht out with a stone Iudg. 9. 7. Ammon an incestuous person was slaine by the procurement of his owne brother Abshalom for the deflouring of his sister Thamar 2 Sam. 13. That whore and strumpet Iezabel was eaten and devoured of dogges 1 King 21.23 2 King 9.22.35 And as adulterie is an abomination to the Lord the punishment whereof God reserveth to himselfe where the Magistrates hand is not extended as the Apostle saith Heb. 13.4 Whoremongers and adulterers God will judge So the sinne of drunkennesse and glutâ—onie shall not escape the stroke of Gods hand as being the nurserie and seminarie of filthinesse and uncleane lust Drunken Nabal for that sinne and others joyned withall was smitten of the Lord and died 1 Sam. 25.38 And that rich Glutton who pampred himselfe but was mercilesse toward poore Lazarus was tormented in hell Luk. 16. And here I cannot omit to make mention of a strange judgement of God shewed of late upon three persons for this sinne of excessive drinking which happened upon the 27. day of December last being the Lords day next after the Nativitie in the towne
17. 4. How long Moses stayed in the mount 40. dayes and 40. nights vers 18. 2. The divers readings Vers. 1. And he said to Moses I.V.A.P. cum cater better than 〈◊〉 he had said G. as though this wâ—â—y transposed and God had said so before unto Moses which is shewed to be otherwise qu. 1. following Vers. 5. They offered burnt offerings and sacrificed peace offerings unto the Lord of bullocks I.V.A.P. cum cater better than offered burnt offerings of beeves c. G. for the word translated beeves is the last in the verse or they offered c. twelve calves L. twelve is not in the originall Vers. 8. Concerning all these words or sayings I.B. cum cater all these things B.G. but they were words or sayings which were rehearsed out of the booke Vers. 10. At a pavement-worke I. or stone-worke of Saphir V. better than a worke of Saphir B.G. for here libâ—ath stone is omitted or brickworke of Saphir S A. libâ—ath signifieth here stone rather than bricke or a worke of the stone Saphir P.L. or a worke of a precious stone C. a worke of Saphir H. that is a stone-worke such as they use in pavings Vers. 11. Vpon the selected or choice of the children of Israel I.V.A.S. that is Princes or Nobles B.G. C.P. better than upon those which went backe of the children of Israel â—etzile separated selected 2. Questions explaned QUEST I. Whether this Chapter be transposed in part or in whole Vers. 1. NOw he had said to Moses 1. The opinion of the Hebrewes is that this Chapter is transposed with the three Chapters before going which all they thinke to have beene done and Moses to have received the former Judiciall and Ceremoniall lawes before the Morall law was delivered in mount Sinai So that they thinke these things to have beene done in this order that upon the first day of the third moneth the whole host came to the bottome of mount Sinai and that Moses then went up and received the Judiciall and Ceremoniall lawes as they are expressed in the 21 22 23. Chapters and that he descended upon the fourth day and confirmed the covenant as is here in this Chapter declared and so on the fifth day hee went up againe with Aaron Nadab and Abihu and on the sixth day the trumpe sounded and then the Law was delivered Ex Lyranâ— Contra. But this transposing of the story cannot be admitted for these reasons 1. It is not like that the people received the Judiciall and Ceremoniall lawes before they were washed and purged or that Moses would sprinkle them with the bloud of the sacrifice being uncleane But if on the fourth day they received the Lawes they were not yet cleansed for three dayes before the Morall law was given which was as they say on the sixth day they were commanded by Moses to sanctifie themselves and to wash their clothes chap. 19. 2. The Ceremoniall and Judiciall lawes doe depend upon the Morall law and are but particular determinations of the generall precepts of the Morall law which precepts being grounded upon the Law of nature are more evident than any other positive Lawes whatsoever and the Morall law was to remaine and continue for ever so were not the other positive Lawes whether ceremoniall or judiciall therefore it is most like that the Morall law was given first and the other after and not the judicials and ceremonials first Tostat. 3. Againe after the people had heard the Lords terrible voice thundering out the Law they were afraid and desired that Moses might speake unto them from God chap. 20. therefore it is evident that as yet before the Morall law was delivered Moses had not received the other Lawes from God to give unto the people But God spake unto them himselfe Lyranus 2. And as the opinion of the Hebrewes cannot stand that hold all these Chapters to be transposed upon the former reasons so neither can their assertion be received that admit no transposition here at all as Cajetane thinketh that at this time Moses was with God and yet not come downe out of the mount but that the Lord in effect said thus much unto him After thou art gone downe and hast published these Lawes to the people then come thou up againe with Aaron c. So also Lyranus But it is more like that Moses received this commandement to goe up againe after he had published the Lawes and performed all those ceremonies which are rehearsed from verse 3. to verse 9. for Moses was now come downe when the Lord bad him come up Quomodo enim praecipitur ascendere qui cum eo est in monte c. How is he bid to ascend who was already in the mount Hugo de S. Victor And againe seeing it is said vers 9. Then went up Moses and Aaron it is like that then Moses received that commandement to goe up neque enim accâ—ssisset Moses non vocatus for Moses would not have gone up unto God not being called the two first verses then must needs be transposed 3. R. Abraham thinketh that the Chapters before going are not transposed but placed in their right order as how Moses remained before the Lord after the Morall law was given and received the Judiciall and Ceremoniall lawes following and afterward rehearsed them unto the people and performed the other ceremonies here set downe from verse 3. to verse 9. But this commandement that Moses should come up with Aaron Nadab and Abihu which is given to Moses vers 1 2. and executed afterward vers 9. he thinketh to be transposed and this to be done before the Morall law was delivered chap. 20. So also Gallasius Contra. But this cannot be admitted 1. Because before the Morall law was pronounced by the Lord chap. 20. Moses is bid to come and Aaron only with him chap. 19.24 But here Nadab and Abihu and the 70. Elders he is charged to take with him vers 1 2. 2. Immediatly after Moses had sacrificed and sprinkled the bloud he went up with Aaron Nadab and Abihu vers 9. This then was not done before the giving of the Law Tostatus 4. Wherefore the more probable opinion is that neither the Chapters before going are transposed nor yet this Chapter wholly nor yet that there is no transposition at all But the two first verses only which in order are to be joyned with the 9. verse are set out of their place And that first Moses came downe and published the Lawes to the people as the Lord commanded him to doe though it be omitted for without Gods commandement hee would doe nothing his factiâ— and these things being done then he was bid to come up with Aaron Nadab and Abihu c. Tostat. Iun. Oleast Simler QUEST II. What thâ—se 70. Elders were Vers. 1. ANd seventy of the Elders 1. Some thinke that these were those seventy Elders which afterward tooke part of the charge and government with Moses Num. 11. of which number
covenant with Abraham and he had divided certaine beasts as God had commanded him and laid one part against another a smoaking firebrand went betweene representing God signifying that so he should be divided which violated the covenant So in this place not much unlike the bloud is parted in twaine shewing that so should his bloud be shed which kept not the covenant Tostat. qu. 11. QUEST XVIII Whether all the people were besprinkled with the bloud Vers. 8. THen Moses tooke the bloud and sprinkled it on the people c. 1. Some thinke that the people themselves were not sprinkled with the bloud for that had beene both too great a labour for Moses to goe in and out among the people to sprinkle them neither would the bloud have sufficed therefore either the twelve pillars were sprinkled with bloud which stood for the people or else the Elders were besprinkled in the name of the whole people as sometime they did represent the whole congregation as Deut. 21.6 Iun. Contra. 1. It is not like that the bloud was sprinkled upon the pillars for Moses saith This is the bloud of the covenant which the Lord hath made with you but with the pillars no covenant was made 2. The Elders were for the whole congregation in such actions which the people could not performe in their multitudes as when the Elders for the people laid their hands upon the sacrifice Lev. 4.15 which the people could not doe in their owne person and so they lay their hands upon the heifer Deut. 21.6 But here both the people might come together to be besprinkled and it was such an action the establishing of a covenant wherein the person and presence of the people was necessary 2. Tostatus therefore thinketh that Moses did sprinkle the bloud upon the people themselves and upon all of them either going in and out among them or they succeeding by companies one another quaest 13. 3. But as it is gathered out of the text that the people were present in person that as they for themselves promised obedience saying All that the Lord hath said will wee doe so they in their owne person had part of the bloud and because the covenant was made with the people therefore they also received the signe of the covenant and the Apostle also saith that Moses sprinkled both the booke and all the people Heb. 9.19 Yet it is not necessary to understand all the people in particular for a whole day nay many dayes had not sufficed to doe it but all the people which were in circuitu which were round about Moses and could well assemble together QUEST XIX When Moses and Aaron with the rest went up Vers. 9. THen went up Moses and Aaron c. 1. Some thinke that this was done when the Lord descended upon mount Sinai chap. 19. Pellican But as is shewed before quaest 1. then Moses was bidden to bring Aaron up with him but here Nadab and Abihu and 70. of the Elders also goe up therefore this was done in the same order as it is set downe that after Moses had performed all those rites and ceremonies in confirming the covenant betweene God and his people then they went up Iun. No◠cum historia transire putamus etiam rei gesta ordinem c. We thinke the history to passe on in order as the things were done Lippoman 2. Cajetane thinketh that this was the execution of the commandement given before unto Moses vers 1. But I rather thinke with Hugo de S. Victor that this charge was given to Moses after he was come downe from the mount and had performed all the rites of the covenant and that this part of the chapter from the second verse to the ninth in order goeth before the giving of that charge vers 1. for how could Moses otherwise be bidden to come up being in the mountaine already See before quest 1. 3. But herein Hugo is deceived he thinketh this to be but the third time that Moses ascended up to God the first was chap. 19. when he went up before the Law was delivered the second chap. 20. when he ascended to receive the ceremonials and judicials and the third time is here yet this was the fourth time for twice he ascended before the Law was given as is evident in the 19. chapter vers 3. and 20. QUEST XX. Wherefore those went up with Moses Vers. 9. ANd seventy of the Elders 1. Lyranus thinketh that these went up ad confirmationem legis for the confirming and further ratifying of the Law which they had received Tostatus misliketh this opinion and thus confuteth it that if they went up to that end oportebat ut cum Domino loquerentur it was requisite that they should all have spoken with God but so did they not and Moses onely drew neere unto God They all ascended to their places seniores remotiùs alii propinquiùs the Elders further off others neerer as Aaron and his sonnes but only Moses talked with God Lippoman 2. Neither yet did they only goe up to accompany Moses ad honorandum eum to honour him because he went now to receive the tables of the Law Tostat. For when Moses went up thus accompanied the Lord had not yet signified so much unto Moses that he would deliver him the tables of the Law for that followeth afterward vers 12. 3. Therefore the end of their going up was that after they had seene the Majesty of God and Moses talking with him testes veritatis essent they might be witnesses of the truth Simler Et res idoneis testibus probata indubiam fidem acquireret c. And the matter being proved by fit and sufficient witnesses might be undoubtedly beleeved Calvin And so by this meanes Moses ministery should be of the greater authority QUEST XXI How they are said to have seene God Vers. 10. THey saw the God of Israel and under his feet c. R. Abraham thinketh Istam visionem imaginariam That this vision was imaginary not to the externall but to the inward sense But this is not like that this should be as a Propheticall vision and revelation for they were not all Prophets unto whom this vision was shewed and as there was really objected to their sight in mount Sinai flaming fire so this was a reall vision like to that which Moses saw in the bush Exod. 3.2 Viderunt Deum Israel sed non sicut est They saw the God of Israel but not as he is for no man hath seene God Rupertus They neither saw God in his essence nor in his infinite Majesty Osiander But they knew him to be present Innotescente illis Domino in specie aliquae vel forma c. The Lord shewing himselfe in some forme and shape as it pleased him and as their infirmity could beare Lippoman Pellican 3. Neither yet did the Lord shew himselfe in any humane shape here as Lyranus thinketh to signifie Quod assumpturus erat naturam humanam c. That he was
all other kinde of punishment whatsoever Cajetan And this their health is expressed by these actions of life as Hagar argueth her life by another action of life Gen. 16.13 I have seene after him that seeth Iun. So also Gallas Simler 7. Before they were sprinkled with bloud Gods hand was in some sort upon them in terrifying them Whosoever touched the mountaine should die But now after their sprinkling they are cheared and refreshed and are not forbidden the sight of God which signifieth that we onely have accesse unto God by the bloud of Christ Rupertus Ferus QUEST XXV Whether this were a new commandement or the other mentioned vers 1 2. repeated Vers. 12. ANd the Lord said unto Moses c. 1. Some thinke that this is the same commandement repeated which was given unto Moses before vers 1 2. Iun. Tostatus addeth further that when the Lord said to Moses vers 2. Moses himselfe alone shall come neere to the Lord that Moses then 〈◊〉 know that he should goe up to receive the Tables for to what end should Moses have gone forth of the campe accompanied with Aaron and the rest if it had not beene to some end qu. 15. Contra. Yes it was sufficient that God called Moses and bade him come up into the mount though he at the same time had not shewed the end of his comming as chap. 19.24 when God bade him come up the cause is not shewed why he was called the Commandements of God are simplie to be obeyed though it please not the Lord alwayes to shew a reason thereof 2. Wherefore I thinke rather that this was a divers commandement from the former and given him at a divers time Piscator Osiander 1. Cajetane reason is Mandat non solùm ascendere in montem sed morari in eo He biddeth him not onely to come up into the mountaine but to abide there c. which was not said to him before 2. Calvin addeth further that after Moses with his companie were gone up and had seene this vision Altius evehitur Moses c. ut cognoscerent c. Moses is carried up higher that they should know that Moses would have gone no further but at Gods commandement c. It was requisite therefore that Moses should bee called againe and sequestred from the rest that he might not bee thought to have presumed without a warrant 3. Severus maketh a mysterie of it that Moses being gone up with Aaron and the rest Iterum aâ—diâ—â— heareth againe come up And by these two ascendings hee understandeth the two senses of the law the literall and spirituall 4. Ferus maketh this application of it Hic jam tertio vocatur Moses in montem c. Moses is the third time called into the mount to shew that he which is set over the people of God ought often to ascend in prayer 5. Rupertus also understandeth here two ascendings using this reason It is said before vers 9. that Moses and Aaron with the rest ascended but not that they ascended unto the Lord as here the Lord saith Come up to me c. So also Hugo de S. Victor Come up to me which must be so understood that De colle in quo erat ad altiora montis procedâ—ret c. From the hill where he was hee should proceed higher into the mountaine QUEST XXVI What is signified by Moses going up to the mountaine COme up to me into the mountaine 1. Beda draweth this place unto a mysticall sense Moses is called up to the mountaine Vt ex altitudine loci colligat quà m excelsa sit lex That by the height of the place he should gather how high and removed from humane capacitie the law was which he was to receive As our blessed Saviour in the Gospell called his Apostles into the mountaine Matth. 5. and after his resurrection he also appeared in the mountaine when he gave commission to his Apostles to goe and preach the Gospell to all the world but here is the difference because the law which Moses was to receive was but given unto one people therefore Moses onely was called up but the Gospell being appointed to be preached to all the world Christ called all his Apostles to him up into the mountaine 2. Rupertus maketh this ascending up of Moses into the mount a figure of Christs ascending up unto God Non in montem terrenum sed in ipsum coelum Not into an earthly mountaine but into heaven to receive not the killing letter but the quickening Spirit as the Apostle saith He ascended up on high led captivitie captive and gave gifts unto men c. 3. Ferus doth thus moralize it that he which will behold God and give himselfe to contemplation must terrena haec inferiora despicere c. despise these inferiour and terrene things as Moses leaving the campe below ascended up into the mount QUEST XXVII Of the tables of stone whereof they were made and wherefore given Vers. 12. I Will give thee tables of stone 1. The fabulous Jewes imagine that these tables of the law were made of the Saphire a pretious stone Lyran. and that when Moses had broken them comming downe from the mountaine he gathered up the fragments and broken peeces and sold them whereby he was greatly enriched Thus these blinde Jewes are not ashamed to blemish their great Prophet Moses with the note of covetousnesse from the which he was most free Tostat. quaest 16. 2. As frivolous is that other conceit because they are said to be of stone that the tables were but one stone which sometimes seemed but one sometime two for in that they are called tables it sheweth they were more than one of one stone they might bee both that is of one kinde of stone and yet the tables were two 3. These tables of stone were created of God for that speciall use as Exod. 32.16 they are said to be the worke of God it is not improbable that they were noviter creata created of God anew as Tostatus but it is not like that they were written by the Angell which Tostatus thinketh to have spoken in Gods person in the mount for as God prepared the tables themselves so hee caused the writing they were the worke of God for the matter and the writing of God for the manner Exod. 33.16 4. All the lawes which God gave his people were not there written but onely the morall precepts the rest Moses writ sustained in the dayes of his flesh Pelarg. 2. This fast was kept by Moses and the like by 〈…〉 Christi idoneum haberet 〈…〉 That the humanitie of Christ might have a sufficient testimonie for unlesse Moses and Helias had fasted fortie dayes some might have doubted of the humanitie of Christ in holding out so miraculous a fast So Rupertus and Ferus following him 3. And these fasted to this end ut tanto miraculo homines mali c. that men being moved by so great a miracle should not contemne their
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
fidem in cordibus c. And Christ dwelleth by faith in our hearts Thomas 2. But God is not said to dwell in the Sanctuary as though he were there concluded whom neither heavens nor earth can containe but because there he revealed himselfe by his word and heard their prayers Et gratiosa sua prasentia signa instituit And appointed there signes of his gratious presence Marbach And we must remember Non immensam Dei essentiam sed nomen memoriam illius ibi habitasse Not that the infinite essence of God but his name and memoriall there dwelled Calvin 3. And this he did in respect of the peoples infirmity Praesentiam gratiae voluit visibili symbolo testari He would testifie his presence by some visible signe Calvin And this he did for the peoples ease that they should not need to come unto that mountaine to offer their sacrifices Lyran. And because the people were not yet reclaimed from their superstitions Necessarius erat aliquis cultus externus ne diffluerent c. An externall forme of worship was necessarie lest they might have fallen to some other Ferus And God telleth them he will dwell among them Vt sumptum hilariter faciant c. That they more cheerefully might bestow upon this worke Calvin Et ut cum timeant praesentem semper And that they might alwayes feare God and stand in awe of him as continually present among them Pellican QUEST XVII Whether Moses saw a paterne of the Tabernacle in the mount Vers. 9. ACcording to all that I shew thee 1. Ferus thinketh that God shewed unto Moses the Tabernacle in the mount Non externa visione sed interna propheâ—ica Not by any externall vision but internall and propheticall But if Moses had not seene the very fashion and proportion of the Tabernacle he could not so exactly in every respect have caused it afterward to be made according to this description 2. Therefore Lyranus opinion is rather to be received Ostendit visione imaginaria c. He shewed the Tabernacle unto Moses by an imaginary vision So two wayes was the Tabernacle shewed Moses for first every thing was described and expressed in word Deinde ad majorem evidentiorâ—mque cognitionem And afterward for more evident and full knowledge they were shewed unto him in vision Tostat. qu. 10. And Oleaster here urgeth the signification of the word tabnith which signifieth not the similitude or paterne but the edifice it selfe So that the Lord shewed unto Moses the very forme and fashion of the Tabernacle he saw it not in dreame but it was represented to his sight as is evident vers 40. 3. And as first that heavenly paterne which Moses saw was shewed to make the terrene Tabernacle by so also the externall Tabernacle served to be a type and exemplar of heavenly things as the Apostle sheweth Heb. 8.5 And so Rupertus reconcileth Moses and the Apostle for because the celestiall patern was first shewed unto Moses whereby he should make the externall Tabernacle therefore Ipsa câ—lestia illi exemplaria dicuntur The celestiall are said to be a paterne or exemplar unto him but because the Apostle would have the Hebrewes that by these externall things Extenderent se ad cognitionem coelestiâ—â— They should tend to the knowledge of heavenly things Terrestria haec dicta sunt exemplaria coelestiâ—m These terrestiall things are said to be paterns of the heavenly QUEST XVIII Of the excellencie and dignity of the Arke and why it was made Vers. 10. THey shall make an Arke First those things are described which were within the Tabernacle then the Tabernacle it selfe is appointed to be made c. 27. And first he beginneth with the Arke which was in the most holy place of all and then those things are described in this Chapter which were without the vaile in the holy place as the table of shew-bread and the candlesticke Lyran. 2. The word here used is aron which signifieth a chest or coffin as Iosephs body was put up in such an one and Iâ—hoiada the Priest made an arke or chest to put the money in that was gathered Montan. De aâ—e fabric 3. The Arke was the principall part of the Tabernacle which was made for these three ends 1. That it should be as a rest and stay of the mercie seat from whence the Lord gave his answers 2. That therein might be placed the tables of stone Deut. 10.1 2. Ferus and Tostatus thinke that therein also were placed the pot of Manna and Aarons rod but it is evident 1 King 8.9 that the tables of stone only were in the Arke the other were rather placed before it 3. The Arke was made that the Israelites might have some certainty where to offer their sacrifices for wheresoever the Arke was there they might lawfully sacrifice Ferus 4. The Arke God would have to be greatly reverenced of all and to that end the Lord did three wayes honour it first by his presence in giving his answers and oracles from the mercie seat Pellic. Secondly in suffering none to looke upon it for fifty thousand of the Bethshamites were slaine because they gazed upon the Arke 1 Sam. 6. nay it was not lawfull for the Levites to looke into it nor the Priests the sonnes of Aaron only the high Priest that went in once in the yeere to make reconciliation did see it Tostat. qu. 11. Thirdly the Lord by divers miracles did countenance the Arke as before it the waters of Jordan were divided the walles of Jericho fell downe Dagon the Idoll of the Philistims before it lost both his head and hands August QUEST XIX Of the bignesse of the Arke and how the embite is to be taken here Vers. 10. TWo cubites and an halfe long 1. This could not be the great Geometricall cubite which contained six common cubites as Origene testifieth hom 2. in Genes for then the Arke had beene too wide and large to be carried upon mens shoulders Tostat. quast 12. 2. Neither is this measure of a cubite to bee taken according to Moses cubite as Tostatus thinketh for hee speaketh of a certaine knowne and usuall measure but if the measure should be taken according to the length of a mans arme from the cubite or elbow to the top of the fingers it should be uncertaine 3. Some would have it understood not of the common cubite but of that which was called cubitus sacer the sacred cubite which contained seven hands breadth whereas the common had but six Pâ—larg But Montanus giveth but five hands breadth unto the common cubit and but six to the other which he calleth legalâ—m cubitum the legall or lawfull cubit It seemeth rather that the usuall cubit contained six hands breadth that is 24. fingers and the other 27. fingers or seven hands breadth as Herodotus sheweth lib. 1. And so it is evident Ezech. 40.5 that the great cubit called regius cubitus the Kings cubit was the common
cubit and an hand breadth which was foure fingers or three thumbs more than the ordinary But seeing this great cubit was used among the Persians called regius cubitus Persarum the Kings cubit or Persian cubit which was not in use among the Hebrewes before the captivity it is not like that this measure was followed in the making of the Tabernacle 4. Wherefore I thinke rather that the usuall and ordinary cubit is here to be taken which contained two hands breadth of the greater fift and six of the lesse the great or large hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained twelve fingers the space betweene the thumbe and the little finger stretched out the lesse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained but foure fingers So then whereas Iusephus saith that the Arke was five palmeâ— or hand breadths long and there broad he meaneth the large and great palme or hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they make two cubits and halfe in length and a cubit and halfe in breadth Beda followeth this account of Iosephus saying Nec putuâ—dum hominum Iudaum in scripturis divinis secularibus doctissimum hoc petuisse latere c. It is not like that a Jew being learned in divine and secular writings could be ignorant herein And in this sense doe Bâ—rrhaius and Ribera take the cubit here QUEST XX. Whether the rings and barres were in the length or breadth of the Arke Vers. 12. TWo rings shall be on the one side c. 1. Tostacus therein following the opinion of R. Sâ—lamo thinketh that these rings thorow the which the barres were put to carry the Arke were not in the length but the breadth of the Arke for if the barres had beene put long wayes then there had beene but a cubit and halfe the breadth of the Arke betweene barre and barre which space had beene too narrow for two to carry behinde and two before one should have hindred another But this is a slender conjecture for they which carried the Arke may be supposed to have borne it upon their neere shoulders and so they might have roome enough without hindring one another Cajetane is of the same opinion that the Arke was carried secundum latitudinem at the breadth not long wayes and his reason is for more dignity sake that it should not be carried as a thing of burthen long wayes But there is no more grace or dignity in carrying one way than another it seemeth they rather respected in the carriage easinesse and comelinesse which was performed in carrying it in length more than in breadth 2. Therefore Iosephus opinion is more probable that annuli inerant exâ—troque longiore latere the rings were set on each of the long sides So also Montanus And this is more agreeable to the text that saith the rings were in the sides of the Arke which were in the length the other were the ends not the sides Lyranus QUEST XXI Whether anything were in the Arke beside the tables of stone Vers. 16. THou shalt put in the Arke the Testimonie which I shall give thee 1. Rupertus here by this Testimony understandeth not only the Tables of stone but the pot of Manna also and Aarons Rod. But that cannot be as Tostatus reasoneth because this Testimony here spoken of was given by God himselfe so were neither of the other And although the other were in some sense testimonies also unto Israel as the pot of Manna testified unto them how God miraculously fed them in the wildernesse and Aarons Rod testified that the tribe of Levi usurped not that calling but were therein appointed of God yet the Tables of the Law were specially so called quia testes erant c. because they were witnesses betweene God and his people that they had received these precepts of God and promised obedience Lyran. 2. But though Tostatus herein dissent from Rupertus in the exposition of these words yet he thinketh that all these three were in the Arke quaest 11. and that the booke of Deuteronomie which Moses writ was there also which Moses commanded the Levites to put in the side of the Arke Deut. 31. And this they thinke to be confirmed by the Apostles testimonie Hebr. 9.3 After the second vaile was the Tabernacle which is called the Holiest of all which had the golden censer and the Arke of the Testament overlaid with gold in the which the golden pâ—t which had Manna was and Aarons rod that had budded and the tables of the Testament But in this place as Iunius Ribera Pelargus have well observed the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua in the which is not referred to the Testament but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle before spoken of for it is not unusuall for the relative to be referred to the former antecedent as may be observed in divers places 3. Therefore the truth is that there was nothing in the Arke beside the tables of the Law as is evidently testified 2 King 8.9 and 2 Chron. 5.10 Some doe answer that in Moses time all these were in the Arke but not in Salomons so Catharinus and some conjecture that the enemies might have taken away the other when the Arke was in their custody sic Genevens But Iosephus evidently witnesseth that there was never any thing put within the Arke saving the tables of stone Thomas Aquinas thinketh that the tables of stone are said to be there because although the rest were there also the Arke was made specially to keepe those tables of stone But the text is plaine that there was nothing there beside Anselmus saith that they are said to be in the Arke because they were neere to the Arke But it is evident that the tables of stone were not only neere the Arke but in the Arke it selfe therefore in the same sense they are not all said to be in the Arke Lyranus in 2 King 8. Abulens qu. 6. and Cajetane affirme that the tables of the Law were only in the Arke and the other two were in a little cheâ—t or coffer in the side of the Arke But this Ribera saith is comâ—â—entitium imagined for we reade not of any such thing made without the Arke Therefore the best resolution is this that the tables of the Law were only in the Arke the other two Aarons Rod and the pot of Manna were only placed before the Arke As Exod. 16.34 the pot of Manna is said to be laid up before the Testimony to be kept So Num. 17.10 the Lord said to Moses Bring 〈◊〉 Rod before the Testimonie to be kept but we reade not that it is any where said of the two tableâ— that they were laid up before the Lord. And concerning the booke of Deuteronomie which Moses did write it was not put into the Arke but without neere unto the Arke in the Tabernacle because it was found afterward in Iosias time in the place where the treasure was 2 Chron. 34.14 Ribera
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
them the very kinde 3. Iunius thinketh that although the first liquor of the olive be very commendable yet Primam undam praeli superat ea qua iâ—diculis solùm extunditur that which is beaten out with pestles doth excell the first liquor of the presse 4. But I rather incline to Pellicans opinion who thinketh the purer and thinner oyle to have beene used for the holy anointing and the second sort as the fittest though not the purest because it was a more fat and thicker oyle to be for the lamps There was beside these religious uses a prophane use of this oyle as either for meat Osiander or medicine This oyle is therefore prescribed to be beaten onely because tundendo sola caro frangitur in beating the flesh onely as it were of the olive is brused but it being ground the stones also are bruised together with the rest and so the oyle hath an impure mixture of the dregs Cajetan Vers. 20. That the lamps may alwayes burne 1. Some upon these words have thought that the light in the lamps never went out but burnt continually both day and night their reasons are these 1. Cajetane would prove it by these words That it may alwayes burne Hinc apparet quod indeficiens erat lumen candelabri tam die quam nocte Hence it appeareth that the light of the candlestick failed not neither by day nor night Tostatus answereth that here the word jugiter alwayes non significat temporis continuitatem doth not signifie a continuance of time but a perpetuall ordinance though interrupted So also Piscator expoundeth continually that is statis temporibus at set times continually as the daily sacrifice was called Iuge sacrificium a continuall sacrifice and yet it was offered but twice every day at morning and even 2. Simlerus thinketh that the lamps gave light by day because quia Sanctum fenestris caret the holy place wanted windowes and therefore for a supplie of them the lamps did burne upon the candlesticke So also Pelarg. QUEST XXI Whether the lamps burned in the Tabernacle both day and night BUt Pellican answereth Solis clarissimum jubar c. that the most cleare Sunne beames which shined by day needed not have any helpe of candle light for seeing all the East end was open onely a vaile drawen before it there might come in light enough the Tabernacle opening toward the most lightsome part of the heavens the rising of the Sunne to illuminate every part of the Tabernacle 3 Ribera would prove as much by that place Levit. 24.3 Aaron shall dresse them both evening and morning before the Lord alwayes They were dressed to that end evening and morning ut semper ar derout that they might alwaies burne But as Cajetane noteth concerning the sense of that place though he concurre in the same opinion Non tempus lucendi sed disponendi lucernas decernitur Not the time of giving light but of disposing the lights is there decreed So also Gallas expoundeth these words chap. 30.7 that Aaron every morning dressed the lamps Notari tempus ordinandi lucernas The time of setting in order the lamps is noted And the lamps were dressed in the morning that is cleansed from the soile which it had gathered in the night the Priest in the morning quicquid immunditiarum noctu contraxerit c. did purge and cleanse whatsoever uncleannesse was gathered in the night Vatablus in cap. 30.7 2. Therefore it is the better opinion that the lights burned onely in the night and were extinguished and put out in the morning 1. Tostatus and Oleaster doe prove it by the words following in this place in the next verse They shall dresse them from evening to morning They therefore burned onely till the morning which the Latine Interpreter thus expoundeth Vt usque manâ— luceat That it may give light till the morning and the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall kindle it or set it on fire from the evening till the morning 2. Piscator alleageth that place chap. 30.8 where the Priest is said to kindle the lamps or set them on fire in the evening the word is behaghaleth in causing them to ascend that is setteth them on fire Paguine because the fire ascendeth or goeth up but in the morning he is said onely behetibo to make good the lamps that is to cleanse them and dresse them 3. Vatablus and Iunius inferre as much upon that place 1 Sam. 3.3 Ere the light of God went out that the lamps burned all night and were put out in the morning 4. Pellican useth this reason Interdiu sole lucente omnia illustrante The Sunne shined by day and gave light to every place so that there was then no use of the candle light they burned not in the day Quia id divino operi non honorificum esset Because that had beene to the dishonour of that divine worke of God in creating the light of the Sunne if any should have thought it needed the helpe of humane and artificiall light 5. Beda upon this that the lamps burned onely in the night and were put out in the morning maketh this allusion Cùm nocte transacta seculi hujus mane futuri seculi inclaruerit c. When the night of this world being past the morning of the next world shineth cleere we shall then no more need lucerâ—a librorum the light of books the true light of the world shining upon us 6. Lyranus also thus expoundeth Semper id est qualibet nocte Alwaies that is every night Iosephus thinketh that all the seven lamps burned by night and three of them onely by day But upon the former reasons it is evident that the lampe burned not at all by day the reason why the seven lamps were all set on fire was this that though one or more by some negligence might goe out in the night yet not all that some might hold light out still and so there should bee alwaies light in the Tabernacle Pellican QUEST XXII What is meant by the Tabernacle of the Congregation and whether it be so rightly called Vers. 21. IN the Tabernacle or Tent of the congregation 1. Some doe read In Tabernaculo testimoâ—â—â— In the Tabernacle of the testimonie So the Latine and Septuag But there is another word which afterward followeth gheduth which signifieth the testimonie the word hâ—â—e used is mâ—ghâ—â—â— So Numb 17.4 both these words are used together in the Tent maghedh of the appointed meeting before the Arke gheduth of the Testimonie And here the Latine Interpreter to avoid the concurrence and repetition of the same word is forced to read Tabernaculum foederis the Tabernacle of covenant Neither was the candlesticke set in the place where the Arke of the testimonie was but in the holy place without the vaile therefore for distinction sake of the places it cannot be here called the Tabernacle of the testimonie Simlerus as Tostatus taketh it following the Latine text So also Oleaster 2. The
darknesse of the night Lactantius also saith Num mentis compos putandus c. Is hee to bee thought well in his wits who offereth the light of candles for a gift to the author and giver of light B. Babingâ— 6. Morall Observations 1. Observ. Our hearts must be purged of worldly thoughts in our prayers Vers. 4. THou shalt make unto it a grate As the speciall use of this grate was to avoid the ashes and imbers from the hearth where the fire burned so in the Altar of our hearts there must be craticula a grate quae cineribus excretis ignem splendentem foveat c. which may cherish the bright fire by separating the ashes c. Borrhaius Wee must purge our hearts of all earthly thoughts when wee offer up the spirituall sacrifice of prayer upon the Altar of our hearts which is the meaning of the Wise-man when he biddeth us take heed unto our feet when we enter into the house of God Eccles. 4. 2. Observ. We must humble our selves before God Vers. 6. THou shalt make bars unto the Altar They were to carrie it on their shoulders and not to refuse any the meanest service in Gods worship that men of never so high degree in the world should thinke themselves of no reputation before God as David humbled and abased himselfe when hee danced before the Arke 2 Sam. 6. Oleaster 3. Observ. The spirituall lights of the Temple are to be cherished Vers. 20. COmmand the people to bring oyle c. Hereupon Origen giveth this note Nisi dederit oleum populus extinguetur lucerna in Temple Unlesse the people give oyle the lampe will goe out in the Temple c. They then which by their light of doctrine doe lighten the Church ought to be maintained For such as labour in the Word are worthie double honour of reverence and releefe CHAP. XXVIII 1. The Method and Argument AFter the description of the Tabernacle finished followeth the institution of the Ministers of the Tabernacle the Priests whose apparell is described in this Chapter and their consecration with the execution of their office in the next In this Chapter which sheweth what Priestly garments should bee made for Aaron and his sonnes and how first it is shewed in generall to vers 6. then in particular to vers 43. In the generall summe these things are declared 1. For whom these garments should bee made vers 1. 2. To what end vers 2. 3. By whom vers 3. 4. How many vers 4. 5. And of what matter vers 5. In the speciall and particular explication first the garments peculiar to the high Priest are described to vers 40. then such as belonged to other inferiour Priests vers 40. to the end The high Priests garments were these 1. The Ephod both the matter thereof vers 6. the forme and fashion vers 7 8. the ornaments the two precious stones with their graving vers 10 11. their placing with their use vers 12. the instruments of the Ephod to fasten it vers 13 14. 2. The breast-plate is described 1. The matter vers 15. 2 The forme and fashion vers 16. 3 The ornaments of precious stones to be set in foure rowes to vers 21. 4. The instruments chaines and rings to fasten it vers 22. to 28. 5. The use thereof is expressed vers 29 30. 3. The robe is set forth 1. The matter thereof vers â—1 2. The forme of it vers 32. the ornaments with bels and pomgranats vers 33 34. 4. The use vers 35. 4. The golden plate is described with the matter forme instruments and use vers 36. to 39. 5. Then three other parts of the Priestly rayment are handled together the embroidered coat the miter and girdle vers 39. Secondly the speciall attire for Aarons sonnes whereof some were common both to Aaron and them are namely these foure their coats girdles and bonnets vers 40. with the use of them vers 41. and their linen breeches with the place where they shall weare them vers 42. and their use vers 43. 2. The divers readings Vers. 4. A breast-plate or pectorall B.G.I.V. cum câ—ter better than a rationall that is a vesture shewing reason or judgement L. C. the word is coshen a pectorall Vers. 4. A broidered coat as woven with eyes or checker worke B.G.I.A.P. better than a strait coat L. S. C. V. the word shabats is better taken in the first sense to embroider or make with eyes as vers 14. Vers 9. Two sardonix stones I. So also Iosephus and so they are called Apoc. 21.29 better than Onyx stones B.G.L.C.P.A. or smaragdes S. shoham H.V. Vers. 14. Of a certaine length B. or equall I. better than at the ends G. V. the word is inigebalath conterminus ending together A.P. this word is omitted by the rest L.S.C. Vers. 17. A rubie or sardie c. see the severall names and divers readings of these precious stones afterward at large quest 21. Vers. 24. See also the divers readings of this verse quest 24. Vers. 30. Thou shalt put in the breast-plate c. Vrim and Thummim B. G. I. V. A. P. C. better than doctrine and veritie L. or manifestation and veritie S. the words of themselves are better retained which signifie illumination and perfection Vers. 36. Holinesse to the Lord. G.A.P.C.L.I. better than the holinesse of the Lord. B. S. V. the meaning is that all holinesse is to be ascribed unto God and it is better translated holinesse I.B.G. cum caeter than holy L.V.C. the word is kodesh which signifieth holinesse kadosh is holy Vers. 38. To make them acceptable B.G. cum caeter not that he may be acceptable L. the word is lahem to them Vers. 41. Thou shalt fill their hands B.G. cum caeter consecrate their hand L. P. offer their sacrifice C. consecrate their ministerie I. the first translateth the words the rest give the sense 3. The questions discussed QUEST I. Wherefore the Lord instituted a Priesthood Vers. 1. CAuse thou thy brother Aaron to come unto thee c. 1. Ordo prâ—posterus here the order is inverted for first the garments were made and afterward Aaron came and his sonnes to bee adorned with them and consecrated Cajetan 2. And here they are bidden to come unto Moses to bee instituted and consecrated but first they were appointed and ordained of God so there was a double application or drawing neere of Aaron and his sonnes first they were applied sequestred and ordained by the Lord for his service then they were applied unto Moses to receive their consecration from him Tostat. 3. 3. This applying of Aaron unto Moses signifieth Nihil in Sacerdotibus plebeium requiri nihil populare c. That nothing in the Priests is required like unto the common people Ambros. But that they as they were called to a more excellent and eminent place so their gifts and conversation should exceed the vulgar and common sort 4. Thus as God first
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
A reason was given of those things which were inquired So also Ribera because it was fat idicum it prophesied of things to come Procopius because rationalis animi pars c. the reasonable part of the minde is placed in the heart which the breast-plate covered Vatablâ—s giveth this reason Quia exactaratione consideranda erant c. Because the things therein as the Vrim and Thuâ—miâ—â— were exactly and with deepe reason to be considered of the high Priest But this descanting upon the word is here superfluous seeing the Hebrew word coshen signifieth a pectorall or breast-plate and not as the Septuag and Latine translate 2. It is then called the breast-plate of judgement not as the Hebrewes because the high Priest found therein what the judgement of God was in that matter which was inquired upon for it shall afterward be shewed that the Vrim and Thummius were not given to that end nor yet because the high Priest in all weighty matters of judgement did put on the Ephod with the breast-plate Marbach for by that reason it might as well be called the Ephod of judgement neither because Aaron should in judgement have the people in remembrance when he went into the holy place Oleaster But it was therefore so called for that the high Priest did put it on when he consulted with the Lord about the causes of the people to give right judgement as Numb 27.21 He shall aske counsell for him by the judgement of Vrim before the Lord Iun. QUEST XX. Of the fashion of the breast-plate Vers. 16. FOure-square shall it be The breast-plate is thus described 1. For the manner of workmanship it must be of broidered worke like the Ephod 2. For the matter five things are required to the making thereof as before in the Ephod gold blew silke purple skarlet fine twined linen 3. For the forme and fashion it must be foure square every side of even length as appeareth by the foure orders of the stones and double it must be that it might be of more strength to hold and receive the stones ut firmius substaret auro that it might be the stiffer for the gold and precious stones Pellican 4. For the quantity it was an handbreadth which was halfe a cubit that is twelve fingers for if it had beene but the small handbreadth that is foure fingers it had not beene sufficient to cover the breast before Montan. Ribera Pelargus 5. The ornaments also of the pectorall are set forth which were twelve precious stones set in foure rankes or rowes QUEST XXI Of the twelve precious stones their names colours qualities and congruitie with the twelve Tribes Vers. 27. A Rubie Topaze and a Carbuncle in the first row In the severall application of these stones these foure things shall be observed 1. The name 2. The colour 3. The vertues and qualities 4. The congruity with the tribes of Israel A Rubie The first stone is called odeus of adam which signifieth to wax red Iosephus calleth it the Sardonix the Septuagint the Sardie it is most like to be the Rubie Montan. Genevens 2. The colour of it was red Oleaster as the signification of the word is rather than yellow of the colour of fire as Iunius taketh it for Pyrâ—pus the Carbuncle a precious stone like fire 3. They say it repelleth feare and cheareth and maketh bold Tostat. sharpeneth the wit and stancheth bloud at the nose Magirus 4. This stone they say stood for Ruben Montanus maketh an allusion betweene Ruben and the Rubie but Ribera giveth this reason that as the Sardie is red and somewhat of a fiery colour so he went into his fathers concubine igne libidinis incensus fuit and so was set on fire with concupiscence A Topaze 1. The Hebrew word is pitdah in which there are three radicall or principall letters p t d which being transposed t. p d make topad or topaz not much differing in sound Montan. It is so called of the place where it was found Topasos in Aethiopia Marbach Or the Isle Topazon gave the name to it as Plinie lib. 37. cap. 8. so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seeke because it was much sought for Gloss. interlin would have it called Topazium as if we should say topadium that is of all colour but there is no reason of that etymology 2. Some take it to be of greene colour Montan. And so some of the Hebrewes thinke it to be the Smaragd Ribera out of Plinie lib. 37. cap. 8. alleageth that in greenenesse of colour it exceedeth all other precious stones But it is rather of yellowish colour mixt betweene gold and skie colour Isider Etymol 16. Tostat. Gloss. interlin There are two sorts of it one of the colour of gold which is more precious the other like unto saffron which is of the second sort Marbach And it seemeth to be of yellow colour because Iob 28.19 the Topaze of Aethiopia and the fine gold are named together 3. It is availeable against phrensie and lunacie and melancholy as Diascorides 4. Simeon is resembled to this stone not so much ob animum prasentem for his present and resolute minde which Ribera would have signified by the greene colour as because he was inflamed with ire and rage when he slue the Sichemites A Carbuncle 1. Iosephus with the Septuagint call it the Smaragd so also Iunius Vatabius the Chalde also and Latine Interpreter but that stone is of greene colour it seemeth rather to be the Chrysolitâ— Montan. or the Carbuncle Genevens The word is bareketh derived of barak which signifieth to lighten 2. It was then a precious stone that sparkled and glistred as the lightening which could not be of greene colour though the Smaragd be commended for the exceeding glistering brightnesse in so much that a Romane Emperour is said to have seene in his Smaragd the sword players as they did fight But because barak signifieth lightening as Ezech. 1.13 Out of the fire went barak lightning this stone being named thereof may better be taken for the Carbuncle or Chrysolite 3. The Carbuncle is of such exceeding brightnesse that it giveth light and shineth in the darke 4. Hereunto some resemble Levi Montan Tostat. But it is more like that Levi was omitted because the high Priest of Levi who was to weare this glorious breast-plate might stand for the whole Tribe then Iudah was rather named in the third place Ribera Pelarg. whose royall power streaming glory and princely dignity is more lively set forth in the shining Carbuncle or glistering Chrysolite Pelarg. than in the greene smaragd as Marbach And whereas the Carbuncle is so called of the similitude of fire licèt ignes non sentiant although these stones feele no fire themselves Plin. 37.7 by this property Messiah the Prince of Juda is shadowed forth who in that respect may be called apyrotus not to be vanquished or overcome with the fire of affliction Of his government as the Prophet saith
the Ephod tempore inducendi in the time onely of the putting on 2. But it is more probable that they were not parted or separated the one from the other no not when they were put off for to what end should they have beene so surely fastened together if the breast-plate were continually to be put to and taken off againe And this may further appeare that they went together because when David bad Abiathar to bring the Ephod 1 Sam. 23.9 the pectorall also with the Vrim and Thummim were joyned to it whereby he consulted with God for David 3. Yet were they not so tied as Cajetane thinketh Vt neutrum ab altero separari possit That one could not be separated from another for then they should have beene made all one garment not two but they were so fastened together that they could not be separated nisi quis ea separaverit unlesse one upon some occasion did separate them Tostat. quaest 12. QUEST XXVI Whether the high Priest went into the most holy place in his glorious apparell Vers. 29. SO Aaron shall beare the names of the children of Israel c. when he goeth into the holy place for a remembrance before the Lord continually 1. In that mention is made here of the holy place only it seemeth that the high Priest did not put on all these garments when he went once a yeere into the most holy place and it is so expressed Levit. 16.4 that he should then put on the linen coat the linen breeches a linen girdle and a linen miter the other precious priestly garments are not mentioned 2. Iunius thinketh that here by a Synecdoche the rest of the priestly attire is understood these are named for the rest and so by certaine parts all are to be conceived so also Borrhaius so also Osiander and Marbach make the high Priest here a type of Christ that as hee put off his costly robes and went forth and sacrificed in his owne attire so Christ was stripped of his purple rayment and put on other clothes when he went to be crucified 3. But I preferre rather herein the opinion of Lyranus following R. Salomon Tostarus quaest 11. and Pellican That the high Priest at this time was only clad in linen their reasons are these 1. Because when the high Priest went in to pray for the people and to make reconciliation for them that was to be performed with all humility and therefore the high Priest was to shew his lowlinesse in his outward apparell but afterward when hee went out to sacrifice that was a solemne act and it was fit hee should there administer in his priestly robes Lyranus 2. The most holy place was Gods habitation and there all was of gold therefore it was not fit that the high Priest should come in thither with his garments adorned with gold R. Salomon 3. But Pellican better explaineth this reason that although the high Priest in his costly apparell seemed glorious in the eyes of the people yet omniae illa ornamenta coram Deo feces erant all those ornaments were but as drosse before the Lord and therefore in his sight he was not to appeare in them 4. But an invincible argument may be taken from that place Levit. 16.23 where the Priest is bid to put off the linen clothes and leave them in the holy place and then to put on his owne rayment and so come out and make his burnt offering these were not his owne ordinary wearing clothes for it is not to be imagined that the Priest when hee sacrificed did not minister in his priestly raiment therefore by his owne clothes are meant the rayment peculiar to the high Priest whereas the other linen garments which he had put on before were common to the inferiour Priests Lyranus 5. By this it is evident that the high Priest did come into the outward court in his priestly attire to offer sacrifice at the brasen Altar though he entred not into the most holy place with them both because it was fit he should be seene and beheld of the people in his glorious apparell for greater reverence And seeing he was not to enter into the holy place but in that apparell it is like hee put them on at the doore of the Tabernacle as hee did when hee was first consecrated chap. 29.5 6. But it will be objected that the high Priest was to beare the names of the children of Israel continually before the Lord when he went in and therefore it is not like but that he went into the most holy place in his glorious apparell wherein the stones of remembrance were the answer is that this being but once in the yeere when the high Priest went into the most holy place and yet after he came out hee put on his priestly robes he might be said notwithstanding continually to beare their names before the Lord. QUEST XXVII What the Vrim and Thummim were Vers. 30. ALso thou shalt put in the breast-plate of judgement the Vrim and Thummim There are divers opinions concerning this Vrim and Thummim what they should be 1. Some are of opinion that it is not certainly knowne neither can be defined what they were R. David saith Non est manifestum apud nos quid haec significent It is not manifest among us what these things signifie c. Cajetan also saith what is signified by these names Vrim and Thummim Nullus quantum novimus hactenus explicavit None that we know hath hitherto explained c. 2. Hierom following the Septuagint retaineth not the Hebrew words Vrim and Thummim but giveth their interpretation doctrinam veritatem doctrine and verity so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestation and truth and they seeme to thinke that hereby was meant only that the Priest should be endued with sincerity and truth as Esra 2.63 where the text is Till a Priest rose up with Vrim and Thummim Hierom translateth Donec surgeret Sacerdos doctus eruditus Untill a learned and skilfull Priest should rise up But it is cleare that the Vrim and Thummim was some reall thing in the pectorall as Levit. 8.8 Hee put in the breast-plate Vrim and Thummim and beside they give not the right sense of the words which signifie light or illuminations and perfections not doctrine and verity 3. Tostatus also referreth these words unto the cleare answers which the Priest consulting with God used to give that they were not ambiguous and doubtfull as the oracles of Apollo Sed illa manifestati◠dubiorum c. erat clarissima ut lux but that manifestation of doubts which was made by applying the pectorall was as cleare as the light quest 13. But there was some materiall and reall thing which was called Vrim and Thummim and not in signification only as is before shewed 4. R. Abraham Ab. Ezra thinketh they were certaine plates put within the breast-plate in the folding thereof the one of silver the other of gold from the
6. Athanasius saith that talaris tunica the side coat is a type of humane flesh which Christ wholly put on 7. Prosper saith the bels doe signifie the fiery tongues that sate upon the Apostles 8. Augustine saith that by these bels is insinuated Vt nota sit conversatio Sacerdotis that the conversation of the Priest should bee knowne to all 9. Procopius by the blew robe of skie colour understandeth immortality the Pomgranates urbium quandam speciem prae se ferunt doe signifie Cities which consist of walles and houses as the pomgranate of the bark and the graines or kirnels within that as every pomgranate had a bell by it so in every City there should be preaching 10. But the best accommodation of the type is this the pomgranates which are of themselves of pleasant savour and the bels doe shew that Deus fragrantiam in illa veste requirebat unà cum sonitu That God in that garment required both a pleasant smell and sound signifying that we being clothed with Christs righteousnesse as with an heavenly garment are acceptable unto God and this sweet savour is dispersed and communicated unto us by the sweet sound of the Gospell Calvin Simler QUEST XXXV Of the golden plate the fashion thereof inscription and fastening Vers. 36. THou shalt make a plate c. 1. Concerning the fashion of this plate of gold Iosephus saith it was like dimidiato globo to an halfe circle or globe and Lyranus in his description maketh it like an halfe moone or an horne turning up with both the ends But it seemeth by the text that it lay plaine upon the forefront of the miter as Tostatus thinketh it was an halfe coronet reaching from eare to eare which is most like because it is afterward called chap. 3â— 30 the holy crowne it therefore compassed the head before as a coronet Borrh. Pelarg. 2. Hence also it appeareth seeing the text maketh mention but of one plate or crowne that Iosephus narration hath no warrant out of the text who saith Hunc corona triplici circumdabat Hee compassed the miter or bonet with a three-fold Crowne 3. This plate had written in it holinesse to the Lord kodesh lajovab holinesse to Iehovah not la adonai as Tostat. which was the Jewes superstition who were afraid to pronounce the name of Iehovah but in stead thereof said Adonai The meaning is that all holinesse belonged unto God ille solum actus est pâ—rus that he only in himselfe is a pure act and that all his workes are pure Cajetanae It also signified that sacerdotalis majestas sacra Deo that the priestly dignity was holy unto God Borrh. Et non aliundo peâ—endam esse sanctitatem and that they should not looke to be sanctified elsewhere Calvin Wherein the high Priest was an evident type of our blessed Saviour who sanctified himselfe for us and in whom wee are sanctified and this to be the meaning the next words doe shew because Aaron did beare the iniquities of their offerings and sanctified them 4. For the fastening of this plate or crowne of gold Tostatus thinketh it was tied at both the ends to the miter with two silke laces at the two eares But the text maketh mention only of one silke lace Cajetan saith that the plate did lye and rest upon this silke string or lace which was in infima parte in the neather part thereof and so it stood upright neque inclinabatur ad mitram and was not put close to the miter but the golden plate could not lye without some fastening therefore Iunius better giveth the sense Appâ—nas cum vitta hyacinthina Thou shalt put it to with a blew lace QUEST XXXVI How Aaron is said to beare their iniquities Vers. 38. THat Aaron may beare the iniquity of the offerings 1. Augustine by iniquities here understandeth those things which are offered for their iniquities qua peccata dicuntur quia pro peccatis offeruntur c. which are called sinnes because they are offered for sinnes and so his meaning seemeth to be that Aaron shall take those things which the people offer for their sinnes But in saying the iniquities of the offerings it is evident that in this place a difference is made betweene the offerings themselves and the iniquities of the offerings 2. Oleaster taketh here iniquity pro poena iniquitatis for the punishment of iniquity and would have this to be the meaning that if any oversight were committed by the people in their offerings in not doing as they should by Aarons default who was to looke unto it he should be punished for it But the words following in the end of the verse to make them acceptable before the Lord shew that the meaning is not that Aaron should be punished but that by his office their offerings though otherwise imperfect should be accepted 3. Some thinke if any errour were committed in the ceremonies id remissum fuisse sacerdotis precibus that it was pardoned by the prayers of the Priest But Calvin calleth this frigidum a slender conceit for here is no mention made of any prayers of the Priest but only of the having the golden plate in his forehead 4. Tostatus giveth this reason why the Priest herein was acceptable unto God quia sola erat obedientia in istis qua Deo placebat because it was obedience only in these things which pleased God which the Lord so highly esteemed of that where obedience was wanting things otherwise commanded were not accepted as Sauls sacrifice and where it was found even the service in things of themselves evill was pleasing unto God as Abrahams obedience in sacrificing his sonne Tostat. 19. Who hath given a good reason why the Priest in his owne person should bee accepted of God performing his obedience in such things as were commanded but the Priests obedience was no cause why the Lord should be pleased with the people for the word is lahem that with them God may be pleased 5. Cajetane saith this is the reason ut profitendo sanctitatem summo Deo tollat immunditiam sacrificiorum c. that in professing holinesse unto God as it was written in his forehead hee might take away the uncleannesse of their offerings But Tostatus addeth further Hoc protestari meritorium est To professe this that is to give God the praise and to ascribe all holinesse to him was meritorius But Aaron herein merited not for himselfe much lesse for others the bearing of the plate could be no such meritorius thing of it selfe 6. Herein therefore the high Priest was a type of Christ Condonabitur propter sacerdotem summum It shall be pardoned because of the high Priest who represented Christ Vatabl. Sic in fronte unici sacerdotis omnes sensus nostri defixi maneant c. Let all our senses be so fixed in the forehead of the only high Priest that wee may know that all holinesse floweth forth from him to his Church Calvin QUEST XXXVII The mysticall
Ribera further by the girdle which compasseth the loines understandeth the continencie and single life of Priests out of Beda Contra. 1. If it had any such signification wherefore was not single life injoyned Aarons sons first to whom this girdle was prescribed 2. Beda indeed hath such a collection but he addeth withall Quod videlicet genus virtutis nulli per legem Dei necessario imperatum sed voluntaria est devotione Deo offerendum Which kinde of vertue is necessarily injoyned none by the law of God but it must with a voluntarie devotion be offered unto God the Lord thus saying hereof Non omnes capiunt verbum hoc All cannot receive this saying c. Why then doe they impose necessarily upon their Priests solitarie and single life which forced chastitie hath brought forth and yet doth many foule fruits among them as adulterie fornication Sodomitrie and such like uncleannesse 6. Morall Observations 1. Observ. Apparell commendeth not one to God Vers. 2. THou shalt make holie garments for Aaron c. glorious and beautifull Wee reade of divers glorious garments made in the world As of the costly vesture of Alcisthenes the Sybarite which Dionysius sold for 120. talents unto the Carthaginians Demetrius King of Macedon had a robe set forth sumptuously with the representation of the heaven and starres which no King durst put on quòd invidiosa nimis esset impendii magnificentia because it was too envious because of the magnificent cost But Aarons glorious apparell exceeded all these not so much in the sumptuous cost and cunning workmanship as in respect of the institution which was from God and the signification which was to set forth the glorious Priesthood of Christ and as this was typicall in it selfe so morally it shewed with what varietie of vertues first the Ministers of God then all his faithfull people and worshippers should be adorned not with putting on of gold or outward apparell but with the spirituall ornaments of the inward man as S. Peter teacheth how women should be adorned 1 Pet. 3.4 2. Observ. Ministers must be adorned with veritie of doctrine and holinesse of life Vers. 30. VRim and Thummim Which signifie knowledge and perfection whereby the Minister and man of God is set forth that he ought to be adorned with soundnesse of doctrine and integritie of conversation B. Babing As Saint Paul requireth that his Bishop for the one should be apt to teach for the other unreproveable 1 Tim. 3. 3. Observ. Ministers must not be dumbe or idle Vers. 35. ANd his sound shall be heard c. Gregorie well noteth upon this that the Priest dieth if his sound be not heard when he goeth in and out before the Lord Iram contra se occulti judicis excitat si sine sonìtu praedicationis incedit Hee stirreth up the anger of the secret Judge against him who goeth on without the sound of preaching c. So the holy Apostle saith Wee is unto me if I preach not the Gospell 1 Cor. 9.16 This maketh against two sort of Ministers the ignorant and unskilfull that cannot sound forth the voice of preaching and the idle and slothfull that doe not CHAP. XXIX 1. The Method and Argument THe Tabernacle with the parts thereof being thus finished with the garments and apparell of the Priests now followeth the consecration of them in this Chapter which consisteth of two parts first of the consecration of the Priests to vers 37. Then the sanctifying of the Altar and Tabernacle for the publike service of God In the consecration 1. Is set downe the preparation it selfe both of the things wherewith they should be consecrated to vers 5. then of the persons Aaron and his sons who are first attired and apparelled with their severall rayments to vers 10. 2. The consecration followeth first of Aaron and the rest for that time to vers 28. then the generall manner is prescribed to be observed afterward vers 28. to vers 37. In the speciall consecration for that time 1. The manner is prescribed how the calfe or bullocke shall be used 1. How and where he should be killed vers 10 11. 2. What shall be done with the bloud vers 12. with the fat vers 13. with the flesh and skin vers 14. 2. How the ramme of burnt offering should be sacrificed is shewed vers 16. to vers 19. 3. The ramme of consecration which was the third beast must be thus bestowed 1. The bloud part must be laid upon certaine parts of Aaron with part the Altar and Aaron and his sons with their garments must be sprinkled vers 20 21. 2. The flesh and parts some must bee burnt upon the Altar with the manner how they must bee first put into Aarons hands and shaken to and fro before the Lord to vers 26. some as the breast and shoulder shall be for Aaron and his sons to vers 28. In the generall prescription these things are declared 1. The perpetuall law of the heave offering vers 28. 2. The use of the Priestly garments vers 29 30. 3. How the ramme should be dressed and eaten to vers 34. 4. And nothing must be reserved vers 34. The second generall part belongeth unto the daily and publike service of God 1. The instrument thereof is declared the Altar with the manner of consecration to vers 38. 2. The matter of the daily offering two lambs one at morning the other at even to vers 42. 3. The place is described at the doore of the Tabernacle vers 42 43. 4. The Ministers vers 44. 5. The effect Gods dwelling among them vers 45 46. 2. The divers readings Vers. 1. Take a young bullocke under the damme or sucking I. ben bakar the son of a bullocke A.P.H. better than a young calfe B.G. for here ben bachar is not interpreted phar of it selfe signifieth a young calfe or than a young bullocke from the oxen V.S. or a calfe from the heard L.C. See qu. 2. following Vers. 5. And shall gird them with the broidered girdle of the Ephod I.B.C.P. or broidered gard of the Ephod G.V.A. better than thou shalt gird them with a girdle L. for here Ephod is wanting or thou shalt couple the breastplate to the superhumerall or Ephod S. for here bechesheb with the broidered gard or girdle is omitted Vers. 10. Shall stay his hands upon the head of the calfe fulcient A. or shall rest with his hands upon c. better than put to their hands V. or joyne their hands upon c. P. or put on their hands c. G.L.S.C. samac signifieth sustentare to stay Oleaster Vers. 14. It is sinne S.A.H. c. that is an offering for sinne I.G.B. as S. Paul saith in the same sense that Christ was made sinne for us 2 Cor. 5.21 V. better than it is an expiation C. or it is for sinne L. for is added the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chatath sinne Vers. 25. And thou shalt burne them in the
unto which the seat of choler is annexed betokeneth anger Hâ—c omnia consecrarijubet He commandeth these things to be consecrated To the same purpose also Basil Quibus omnibus id nobiscum agitur ut adversus voluptatem totam quasi contra multorum capitum hydram c. By all these we are moved that we should fight against all pleasure as a serpent of many heads c. 2. So Borrhaius thereby understandeth the mortifying of the old man and by the carrying of the flesh skin and dung without the gate as a thing ignominious the suffering of Christ which tooke upon him our reproach without the gates of Jerusalem as the Apostle applieth it Hebr. 13.12 So also Gallas Marbach 3. By the foure corners of the Altar which were touched with bloud Lippoman interpreteth the shedding of Christs bloud who is our Altar and sacrifice by the which we are redeemed Terra quoque nostris sceleribus polluta c. hausto Christi sanguine reconciliatur c. The earth also being polluted with our sinnes having as it were drunke in Christs bloud is reconciled which otherwise would crie out for vengeance against us 4. Marbach by the laying the bloud upon the foure corners of the Altar would have signified the preaching of the shedding of Christs bloud and the dispersing thereof to the foure corners of the world And by the inwards liver and reines which are the seats of pleasure the willingnesse of Christ and delight in fulfilling the will of his Father So also Osiander 5. But this is the most proper signification thereof by the fat is understood the grosnesse of our nature in all the faculties and powers of the soule which are three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angrie motion in the liver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscence or desiring facultie in the reines all which by nature are corrupted and therefore they must be offered unto God to be purged by the fire of his Spirit So Iunius Pelargus Simlerus QUEST XVII Why the sacrifice for sinne was offered first Vers. 15. THou shalt also take one ram Now followeth the second kinde of sacrifice which was the burnt offering 1. The bullocke the sacrifice for sinne was first to be offered that thereby the other sacrifices might be accepted for as it is in the Gospell Ioh 9.31 God heareth not sinners neither doth he accept the sacrifice of sinners And hereof it was that in the solemne day of reconciliation the high Priest first prayed for his owne sinnes and made reconciliation for himselfe and his house Levit. 16.11 and then for the people So in this place the burnt offering and peace offering would not have beene accepted unlesse first the Lord were appeased toward them for their sinnes it was requisite therefore that the sacrifice for sinne should be the first whereby the rest might be sanctified 2. But it will be objected that by the same reason neither can the sacrifice for sinne be accepted because he that offereth it hath not yet obtained remission of his sinnes The answer whereunto is this That it must be considered whether he that sacrificeth for sinne doth it for his owne sinnes or anothers for others his sacrifice cannot be accepted as long as he is in sin but for his owne sins such sacrifice is available As concerning prayer likewise which is the spirituall sacrifice of Christians a man yet in his sins shall not be heard praying for another but for his owne sins he shall be heard otherwise it would follow that he which hath committed any sin should never have remission and forgivenesse of them if his prayers should not be received 3. Beside as it is in the Sacraments of the new Testament Quadam requirunt dispositionem in suscipiente quaedam non Some required a disposition and preparation in the receiver some not as in the Eucharist unlesse one examine himselfe before and so be prepared to receive that holy Sacrament he is an unworthy receiver and eateth and drinketh hiâ— owne damnation 1 Cor. 11.29 But in the other Sacrament of Baptisme no such disposition in the receiver is required for infants that cannot examine themselves neither have faith are thereunto admitted So the like difference there was in the sacrifices of the Law some served to prepare and dispose the offerer to performe other duties as the sacrifices for sin some required a preparation and disposition going before as the burnt offerings and peace offerings Tostat qu. 9. QUEST XVIII How the bloud of the burnt offering was bestowed upon the Altar Vers. 16. THou shalt take his bloud and sprinkle it round about upon the Altar 1. This must be understood to be all the bloud which was to be bestowed round about upon the Altar for it was not lawfull to carrie any part of the bloud to any other prophane place and it was the law of burnt offerings that all the bloud should be offered unto God Levit. 1.5 2. Concerning the manner of sprinkling or powring this bloud round about upon the Altar neither is the opinion of R. Salomon and Lyranus to be received that thinke this was not done in parte superiore sed magis circa basin in the upper part of the Altar but rather toward the bottome for it was sprinkled upon the Altar therefore not under and it was offered unto God but all offerings were offered upon the Altar And againe Levit. 1.15 it is said the bloud should be strained shed or pressed forth on the sides of the Altar it seemeth then that it was sprinkled above and so ran downe by the sides of the Altar Neither yet doth Tostatus ghesse aright that the bloud being powred aloft did run downe per partem exteriorem by the outward part or side of the Altar for it could not be conveniently so powred without as to run downe by the sides therefore the bloud was rather powred on the inside of the Altar because it was part of the burnt offering and therefore was to be consecrate unto God by fire as it is said vers 18. It is an offering made by fire unto the Lord. And by this meanes the fire licked up the grosse substance of the bloud and so dried up the vapours thereof which otherwise would have beene very noisome Simler QUEST XIX Why the hornes of the Altar are not here touched with bloud Vers. 16. ANd thou shalt sprinkle it round about upon the Altar 1. Some things are common to the burnt offering and the sacrifice for sin as that Aaron and his sons did stay their hands upon the head thereof that it was killed before the Lord and that the bloud thereof was laid upon the Altar but these things were peculiar unto it the dividing of the parts not to burne them by peece-meale one after another but to couch them better together and to lay one part upon another then the inwards and legs were washed and all was burnt upon the
and thereof is called terumah an heave-offering QUEST XXXIII What is here understood by the heave-offering Vers. 28 FOr it is an heave-offering of the children of Israel 1. Some by Terumah which is a speciall name signifying an heave-offering doe understand in generall an oblation Vatarlus But the same word being in the next verse before used in a speciall signification for an heave-offering must bee also so taken here 2. Some doe take it in that speciall sense but then they restraine it only to the shoulder before spoken of which is called the shoulder of the heave-offering Osiander But it is evident in that a perpetuall Law is made for Aaron and his sonnes what part they should have of the peace-offerings and they had as well the shaken breast as the shoulder that was lifted up Levit. 27.34 that this clause must be understood of both those parts before spoken of the breast and the shoulder 3. Some by the heaving here understand only the dividing and separating of these parts which was to be made by the children of Israel So Oleaster and in the same sense the Latine Interpreter translateth primitivae sunt they are the first things that is the principall or best of the offerings of the children of Israel But the word terumah being before used in that speciall signification for an heave-offering should bee also so taken here 4. Therefore this terme terumah heave-offering is given both to the shaken breast and heaved shoulder of the more principall motion for these gifts were first of all by the Priest lifted up and presented before God in the hands of the Priest and in that respect were called an heave-offering Borrh. QUEST XXXIV Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ram given unto the Priests FOr the mysticall application of these rites and ceremonies 1. In that part of the sacrifice was shaken to and fro on every side it signified Deum totius terra esse Dominum that God is Lord of the whole earth Oleaster and beside it betokened that Christi vera victimae merita beneficia c. that the merits and benefits of Christ the true sacrifice should by the preaching of the Gospell be spread abroad into all the world Borrh. But the Hebrewes exposition is fond who would have hereby signified that all men from all parts of the world should come to Jerusalem ibi optimâ aurâ fruituros there to have their health and to enjoy an wholesome aire Ex Oleastro For wee see that not by comming to Jerusalem but in departing from the earthly Jerusalem with the carnall rites thereof by preaching of the Gospell the Gentiles have received health and salvation of their soules which is more precious than the health of the body 2. In that part of the sacrifice was given unto the offerers to eat it sheweth that Christ did not only deliver himselfe unto death for us sed etiam in cibum dare c. but also giveth himselfe to be our meat nourishing us unto eternall life as he saith Ioh. 6.54 My flesh is meat indeed my bloud is drinke indeed c. Marbach 3. And in that the breast and shoulder are given unto the Priest it teacheth as Gregorie well saith Vt quod de sacrificio praecipitur sumere hoc de seipso discat authori immolare That what he is commanded to take of the sacrifice he should learne himselfe to offer unto God quod toto pectore oper◠c. that with all their heart and endevour they should watch upon their office Iun. Vt sint tanquam pectus humeri populi c. To be as the breast of the people to provide and take care for their soules and to bee as their shoulders to beare the burthen of their vocation Simler QUEST XXXV Of the consecrating of Aarons successour in his garments Vers. 29. ANd the holy garments c. 1. The Latine Interpreter readeth in the singular the holy garment but it is in the plurall bigdee garments for there was not one garment but many ten in all which were consecrated for the high Priest 2. The Priests which succeeded Aaron were not to use any other garments but those which Aaron was consecrated in as Eleazar put on Aaron priestly vesture when he was consecrated Priest in his fathers place Numb 20. Lyran. 3. And it is added shall be his sonnes after him whereby the use of these garments is not made generall to all the Priests but onely unto them which should succeed in the priesthood Cajetane 4. And this difference may be observed betweene the consecration of Aaron and his successour that Aaron in his consecration was both consecrated himselfe and his garments with him but his successour only was to be consecrated in those garments which needed not to be consecrated againe unlesse the old garments being old new were to be made in their place and then they were to be consecrated as Aarons priestly garments were at the first Tostat. quaest 13. 5. These garments the high Priest at the time of his consecration was to weare seven dayes together he was not afterward tied necessarily to weare them so long together but as his ministery and service required Tostat. qu. 14. QUEST XXXVI By whom the high Priests succeeding Aaron were consecrated Vers. 29. TO be consecrate therein 1. There were two high Priests consecrated extraordinarily first Aaron who received his consecration from Moses who was no Priest but only for the time executed that office in Aarons consecration secondly Eleazar was consecrated high Priest his father being yet living which was not afterward seene in any other succeeding high Priest for there could not be two high Priests together But Eleazar was consecrated his father yet living because the time of his death was certainly knowne as the Lord had shewed to Moses and immediatly after Eleazars consecration he died Numb 20 but this could not be knowne in any other high Priest 2. The rest of the high Priests which followed after Moses death were consecrated by the inferiour Priests Tistetus giveth an instance how the Pope at this day is consecrated by the Bishop of Hastia But the Gospell acknowledgeth no such high Priesthood and the Pope doth usurpe that place over other Churches therfore it is nothing to us how an usurper entreth A better instance may be given Act. 13.3 where certaine that were but Prophets and Doctors of the Church do yet lay their hands upon the Apostles Saul and Bernabas and so they did consecrate them to the worke whereunto they were called Therefore by the like example the inferiour Priests might consecrate the high Priest in the old Testament there being no other high Priest to do it QUEST XXXVII Whether Eleazar was consecrated after the manner here prescribed Vers. 30. THat sonne that shall be Priest in his stead c. Which is not understood onely of the next sonne of Aaron which should succeed him which
was Eleazar but of all the rest of his posteritie which should succeed Aaron in the priesthood and this order of consecration was rather fulfilled in them after they came into the land of Canaan and had a setled State there than in Eleazar in whose initiation and entrance into the Priests office many of these rites and ceremonies were omitted in respect of the necessitie of the time and place for hee is only said to have put on Aarons priestly cloathes there is no mention made of his washing anointing sprinkling 1. Some thinke that those things were done also though they are not there expressed as in Scripture many things belonging to the historie and narration are omitted But the ceremonies here prescribed to be done in Aarons consecration are not only omitted there in the narration but they could not be performed in act for the high Priest was ordinarilie to be brought to the doore of the Tabernacle and there to be first washed and then to put on the priestly garments but Eleazar was in mount Hor when hee put on Aarons cloathes where the Tabernacle was not for this was done in the sight of all the people who could not see what was done in the Tabernacle And if Aaron had died in the Tabernacle it should have been thereby polluted for the tent wherein any died was uncleane Numb 19.15 Againe the high Priest who was anointed in his head and hands was not to come neere any dead bodie Levit. 21.10 11. Eleazar then could not be anointed here in the presence of Aaron who died there before his face 2. Some other thinke therefore that Eleazar onely put on Aarons cloathes there the other ceremonies were performed afterward when they were come downe from the mount but Eleazar for the comfort of his father was there bid to put on his cloathes that hee might see his sonne consecrated in his stead before he died But this is not like for the ceremonies could not be kept according to the law of the consecration seeing the high Priest was first to he washed at the doore of the Tabernacle before hee put on the holie garments he was not by the usuall order to put on the Priests apparell first and then to bee washed Againe seeing Aaron by stripping off his cloathes was together with them deprived of his Priesthood Eleazar together with the cloathes received the full right and authoritie of the Priesthood as Vatablus well expoundeth those words of the Lord to Moses Numb 20.26 Cause Aaron to put off his garments and put them upon Eleazar his sonne that is constitues pontificem Eleazarum thou shalt appoint Eleazar Priest for his father 3. Some further may alleage that seeing Eleazar was consecrated to bee a Priest before there needed now no new consecration but onely the putting on of the priestly garments But this answer doth not fully satisfie though Eleazar were now consecrated with his father and in that respect needed not in all respects to bee consecrated as they which had received no such consecration for there were certaine peculiar things used in the consecration of the high Priest whose head and hands were anointed with the holie oyle Levit. 21.10 and so were not the inferiour Priests 4. Therefore Tostatus opinion upon the former reasons is most probable that Eleazar was made high Priest speciali modo after a speciall manner qu. 15. QUEST XXXVIII What services the high Priest was bound to do in the Sanctuarie Vers. 30. TO minister in the Sanctuarie or holy place 1. The holie place or Sanctuarie is taken divers waies 1. For the whole Tabernacle together with the outward court in which sense it is said that Aaron and his sonnes should beare the iniquitie of the Sanctuarie Numb 8.1 2. For the Tabernacle it selfe without the outwart court as Exod. 28.35 His sound shall be heard when he goeth into the holy place that is when he went into the Tabernacle 3. It is sometime taken for the outward court chap. 28.43 when they come to the Altar to minister in the holie place here it is taken for the Tabernacle 2. Aaron had foure services to doe in the Tabernacle 1. To set the bread in order upon the table Levit. 24.6 2. To dresse the lampes morning and evening Levit. 24.3 3. To burne incense upon the golden Altar chap. 30.7 4. To goe into the most holie place once in the yeere to make reconciliation Levit. 16. But the three first services were common unto the inferiour Priests the last was peculiar to the high Priest Tostat. qu. 16. 5. Augustine is here deceived with whom Borrhaius accordeth that the most holy place is here meant into the which the high Priest entred only once in the yeere for the high Priest did not then put on his glorious apparell as he did here at his consecration when he went into the most holie place but the common linen garments Levit. 16.4 QUEST XXXIX Of other rites belonging to the ramme of consecration Vers. 31. ANd seeth his flesh in the holy place Now follow other rites and ceremonies belonging to the ramme of consecration 1. The flesh thereof that is the third part remaining beside that which was offered upon the Altar and that which was due for this time unto Moses Osiand was to be boyled not upon the Altar nor yet in any prophane place but in the outward court here called the holy place 2. They must eat them at the doore of the Tabernacle after they had boyled them in some place of the court further off then they shall come neerer to the Tabernacle and there eat them Tostat. qu. 16. 3. A stranger shall not eat thereof not only they which were strangers from Israel but even the Israelites themselves not of the tribe of Levâ— yea the Levites not of the familie of Aaron could not eat hereof Tostat. Borrhaius Osiander though Simlerus thinketh otherwise understanding by strangers such as were polluted and uncleane because the lay people might eat of their peace offerings But though the people might eat of their ordinarie peace offerings yet here because the Priests were the offerers they only must eat thereof yea here is no exception of their wives or children Lippom. 4. The flesh and bread must be eaten the same day if any remained till the morning it should be burnt with fire this is required lest by reserving any part thereof either they might grow into contempt of the holy things making no difference between them and their ordinarie food which they might reserve at their pleasure or lest that which remained might be abused to superstition Simler And whereas in ordinarie peace offerings they might eat of it the next day but not upon the third day Levit. 7.18 but no part of this must be eaten the second day this was to shew that this ramme of consecration was a more holy thing than their ordinarie peace offerings Tostat. quaest 16. QUEST XL. Whether all these rites were of the necessitie of the
Simler Gallas which is a pint and quarter of ale measure for there goe unto a pint of our English measure as much as fourteene eg-shels doe containe QUEST XLVIII Of the spirituall application of the Altar and daily sacrifice THe spirituall signification of these things is this 1. Christ is our Altar whereby wee are sanctified he is ara victima both our Altar and the sacrifice of this Altar the Apostle speaketh Heb. 13.10 We have an Altar whereof they have no authority which serve in the Tabernacle Gallasius 2. By the daily sacrifice of the lambes Christ also is signified who is the Lambe of God that taketh away the sinnes of the world Simler 3. By the bread and wine which was offered Lippoman would have represented the Eucharist which is ministred with bread and wine Rather it signifieth Christum pro nobis oblatum cibum esse potum that Christ offered for us is both our meat and drinke to be received by faith Osiander 4. The offering of the one in the morning the other at evening Cyprian thus applieth Vt hora sacrificii ostenderâ—t vespâ—ram oscasum mundi That the houre of the sacrifice should signifie the evening and Sunne set of the world when Christ should be offered Bernard understandeth two oblations of Christ one when he was offered and presented by his parents in the Temple the other when he was offered upon the crosse at the first oblation he was received inter brachia Simeonis between the armes of Simeon in the second inter brachia crucis betweene the armes of the crosse Lippoman thus Agâ—us vesperâ—inus Deminum morieâ—tem praefigurat c. The evening lambe did prefigure Christ dying the morning lambe Christ rising againe from the dead But rather hereby is signified that Christ from the morning to the even from the beginning of the world unto the end is the Saviour of all them that trust in him he is the Lambe which was slaine from the beginning of the world Osiander And by this daily offering and that twice done is shewed that wee have daily need of reconciliation that Christs bloud should continually be applied unto us by faith Simler And by this daily sacrifice twice offered the Israelites were admonished ut à principio ad finem dâ—â—i ad Dei misericordiam confugerent that from the beginning to the end of the day they should flee unto Gods mercie And that this continuall sacrifice was an evident figure of Christ is evident because it is prophesied to cease at the comming of the Messiah Dan. 9.27 for the shadow must give place to the body Calvin QUEST XLIX How the Lord appointed with the children of Israel Vers. 43. THere I will appoint or meet with the children of Israel c. 1. Here the reason is given from the notation of the word why it was called before ohel maghed the Tabernacle of appointment or meeting because the Lord would meet with them there it is derived rather of iâ—ghad which signifieth to meet or appoint a time than of ghadah to testifie Calvine 2. Here the Lord will appoint with Israel not by speaking himselfe unto them for after the Lord had spoken unto them out of mount Sinai when he delivered the Law and the people were afraid of Gods voice and desired that Moses might speake unto them the Lord after that did not speake himselfe but declared his will by Moses Tostat. qu. 21. 3. Where it is said in the former verse where I will make appointment with you to speake unto thee there Caietanes note is somewhat curious that God in respect of the Levites promittit se duntaâ—aâ— paratum promiseth onely to be readie but with Moses hee promiseth to speake for by with you the Lord meaneth the Israelites with whom hee will speake by Moses as it followeth vers 43. QUEST L. What the Lord promiseth to sanctifie Vers. 43. IT shall be sanctified by my glorie 1. Iunius referreth this to the Israelites that everie one of them should be sanctified by the Lord. But that were too generall it is evident by the next verse where the Lord speaketh of sanctifying the Tabernacle the Altar and the Priests that he meaneth a speciall sanctification and consecration to holy uses 2. The most do supplie place and understand it of the Tabernacle but that is expressed afterward I will sanctifie the Tabernacle 3. Therefore the speech is more generall that he will sanctifie by his presence and what things hee will sanctifie is expressed in the next verse in particular the Tabernacle the Altar Aaron and his sonnes QUEST LI. What is meant here by Gods glorie BY my glorie 1. Some interpret it To my glorie because that was the end wherefore the Lord appointed all those things 2. Some doe understand it of Christ who is the glorie of God without whom nothing is sanctified in the Church this glorie Moses desired to see chap. 33. 3. Lyranus and Lippoman refer it to the comming downe of fire upon Aarons sacrifice Levit. 9. 4. Tostatus to that example of Gods power in destroying Nadab and Abihu with fire for offering strange fire and thereupon the Lord saith I will be sanctified in them that come neere me and before all the people will I be glorified But this promise of God is not so to be restrained to one or two of Gods glorious workes 5. Therefore by glorie the Lord understandeth gloriosam praesentiam his glorious presence Vatablus as Exodus 40.34 Then the cloud covered the Tabernacle c. and the glorie of the Lord filled the Tabernacle Oleaster QUEST LII How the Lord is said here to sanctifie Aaron Vers. 44. I Will sanctifie also Aaron c. 1. Lyranus understandeth this of their consecration which although it were described alreadie non adhuc tamen erat in executione posita yet it was not hitherto put in execution but the Lord speaketh not here of that sanctification which consisted in the outward ceremonies for they were not Gods glorie whereby he saith he will sanctifie them 2. Tostatus referreth it to that miraculous approbation of Aaron and his two sonnes Eleazar and Ithamar by shewing his fierce wrath in the sudden destruction of his other two sonnes Nadab and Abihu But as Aaron and his sonnes are promised to be sanctified so the Altar also shall be sanctified but the Altar was not sanctified by that example of judgement 3. Therefore the meaning is this that as God had prescribed the externall rites of their consecration so he promiseth se in his efficacem fore that he will be effectuall in them Simler Divina actio sanctificans aderit c. The divine sanctifying action shall be present Caietane lest they might thinke that their sanctification depended upon the outward ceremonies of their consecration For those externall things were used only ut verae sanctificationis symbola as signes or symbols of the true sanctification QUEST LIII How the Lord is said to dwell
among them Vers. 45. ANd I will dwell among the children of Israel 1. We must make a difference betweene Gods generall presence every where and his gracious presence in his Church his presence of power is in all places but his presence of grace is only among his owne servants Simler So God is said sometime to be with his children when he blesseth and prospereth them as Potiphar saw that God was with Ioseph Gen. 39. and he is said not to be among them when hee withdraweth his favour and assistance as Moses saith unto the people Numb 14.42 The Lord is not among you and therfore they were in that place overthrowne of their enemies Thus also Thomas distinguisheth of Gods presence Est communis modus c. There is a common manner of Gods being every where and in all things per essentiam potentiam prâ—sentiam by his essence power and presence est alius modus specialis and there is another speciall way of Gods being present sicut amatum in amantâ— as that which is loved is present in him that loveth as our Saviour saith If any man love me c my father will love him and we will come unto him and we will dwell with him Ioh. 14.23 And so the Lord is said to dwell here among his people 2. And here also there is speciall relation to the situation of the Tabernacle which was set up in the middest of the tribes three of them pitching before three behind and three of each side and in that respect God also is said to dwell in the middest of them because his Tabernacle which the Lord made his habitation was in the middest of the host Tostat. qu. 21. 3. But this must be understood conditionally that the Lord would dwell among them so long as they worshipped him aright as hee commanded them Osiander 4 And so hee will not onely dwell among them but worke such wonders among them that they shall by experience knowe that God onely and none other delivered them out of Egypt to serve him Tostat. ibid. 4. Places of Doctrine 1. Doct. No perfection in the Priesthood of the law Vers. 1. TAke a young bullocke c. This first sacrifice being offered for the sin of the Priests that were to be consecrated ought to put them in mind that they themselves were sinners and had need of sacrifice Oleaster Which evidently proclaimed that there was no perfection in their Ministerie but that they were to looke for an high Priest so perfect that needed not first to offer sacrifice for his owne sinnes as the Priests of the law did Hebr. 7.27 2. Doct. Of dividing the Word aright Vers. 17. THou shalt cut the ramme in peeces To this usage of the law the holy Apostle seemeth to allude exhorting Timothie to divide the Word aright 2 Tim. 2.15 that as the Priest divided the sacrifice and laid every part in order and as hee in other sacrifices gave the Lord his part and tooke the Priests part and delivered the rest to the people so the Minister of God should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide the Word aright deliver the true sense thereof not wrest or deprave it with false glosses or fained allusions as the Valentinians abused the Scripture and Origen is found herein to have been in great fault Simlerus 3. Doct. Of the imposition of hands Vers. 21. THou shalt sprinkle it upon Aaron c. These ceremonies of washing anointing sprinkling which were used in the consecration of the Priests of the old Testament are not requisit now The Apostles in the new Testament used imposition of hands as the Deacons are ordained by imposition of hands Act. 7.8 So thy praied and laid their hands upon Saul and Barnabas and sent them forth for the worke of the Ministerie Act. 13.4 which externall observation is yet retained in the Church of God whereby 1. They which are ordained are confirmed in their calling 2. They are admonished that their abilitie and sufficiencie for that calling is not of themselves but from him in whose name hands are imposed upon them 3. It is a signe of Gods protection and assistance if they be diligent in their calling that his hand shall protect them 4. And if they be unfaithfull that his hand shall be upon them to judge them in this sense the Prophet David saith Thine hand is heavie upon me day and night Psal. 32.4 Marbach 5. Places of Controversie 1. Cont. Against the anointing of Priests with oyle in their consecration Vers. 7. THou shall take the anointing oyle This oyle was a signe of the graces of the Spirit which should be powred abundantly upon Christ the true high Priest as the Prophet David saith Psal. 45.7 Thy God hath anointed thee with the oyle of gladnesse above thy fellowes This ceremonie then of anointing being fulfilled in Christ it savoureth of Iudaisme to revive this ceremonie now as the Romanists doe in the consecration of their Bishops and Priests This were to be wiser than Christ who commanded no such thing to be done and than his Apostles who used no such ceremonie in the ordaining of Ministers Gallas 2. Cont. Against the anoynting of the fingers Vers. 20. ANd upon the thumbe of the right hand The Romanists retaine the like ceremonie in ordaining of their Priests for they anoint their thumbes and forefingers with oyle as Aarons thumbe was with bloud that those fingers may bee consecrated to handle the bread in the Eucharist which they call the Lords bodie But we reade not that either Christ himselfe or his Apostles anointed their fingers for the consecrating of the Sacrament these then the Apostle calleth the commandements of man touch not taste not handle not Colos. 2.21 Gallas 3. Cont. That the ramme signified not Peter Vers 19. ANd thou shalt take the other ramme These two rammes some would have signifie Peter and Paul the ramme of burnt offering which was wholly consumed they say signifieth Paul amore Christi totum incensum that was wholly set on fire with the love of Christ the other ram wherewith they anointed the eare thumbe and toe of the Priests did prefigure Peter Nam EcclesiaÌ„ Romanae obedieâ—dum est in his quae sunt fidei For the Church of Rome must bee obeyed in those things which belong unto faith which commeth by hearing and this is signified by touching the eare likewise in those things which concerne manners which is understood by anointing the hands and feet which are instruments of all actions Gloss. ordinar Moraliter Contra. 1. And was not Peter wholly ravished and set on fire also with the love of Christ as well as Paul If not why do you preferre him before Paul 2. If faith come by hearing how should the Pope be obeyed in doctrine seeing he useth not to preach to be heard 3. In matters of faith not onely the Romane Church but any other is to bee heard and followed but seeing the Romane Church teacheth doctrines contrarie to faith there it may
altari of the Ministerie of the high Priest upon that Altar which is called most holy And againe if in this respect it was said to be in the most holy place by the same reason the brazen Altar should be said to be there for that is also called most holy chap. 29.37 3. Some thinke that aureum thuribulum the golden censer which the Apostle speaketh of was not the golden Altar but a golden censer which was kept in the most holy place wherein the high Priest offered incense when he went into the holy place once in the yeare Of this opinion is Thomas and Lyranus in 9. Hebr. and before them Hierom. But this cannot be so for these reasons 1. Because in Moses description of the Tabernacle and all things thereto belonging there is no mention made of any such golden censer in the most holy place 2. If the Apostle did not thereby meane the golden Altar then had he omitted one of the principall things in the Sanctuarie which he would not doe 3. Againe the high Priest is first bidden to take a censer full of burning coales of the Altar before the Lord and so bring it within the veile Levit. 16.12 He then had not the censer within the veile but without Tostat. qu. 6. Riber lib. 2. cap. 8. 4. And Iosephus also calleth the Altar of incense without the veile thuribulum the censer and the Syriake Interpreter domum aromatum the house of perfume 4. Ribera thinketh therefore that the most holy place is said to have the golden Altar quia ad ejus ministerium deputatum est not because it was in it but because it belonged to the service thereof for thence the high Priest tooke the burning coales and incense when he went to make reconciliation once in the yeare in the most holy place 5. But I rather take Tostatus solution here because the golden Altar aliquem modum fitus specialeâ— habebat respectu veli had a speciall kinde of situation in respect of the veile which was before the Arke being had before it as it is said to be set lippens before the veile and therefore the holy place behinde the second veile may be said to have it in respect of the neere situation to the veile So 1 King 6.22 it is said asher ladebir the altar which was to the oracle or by the oracle And Levit. 16.18 it is called the Altar which was befoâ—◠〈…〉 was next unto the veile before the Mercie seat where Gods presence was Ribera 〈…〉 QUEST 〈…〉 commanded to be burned morning and evening Vers. 7. ANd Aaron shall 〈…〉 sweet incense c. 1. Thomas thinketh that the 〈…〉 pointed to be 〈◊〉 upon the golden Altar to this end to qualifie the 〈…〉 which did arise from the sacrifices of flesh which were offered 〈…〉 and therefore everie morning and evening the incense was burned about 〈…〉 sacrifice was offered But Tostatus thus confuteth the opinion of Thomâ—◠〈…〉 not burned just at the same time but somewhat before the morning sacrific◠〈…〉 after the evening sacrifice for the incense in the evening was offered when the 〈…〉 it began to be darke but the evening sacrifice was not deferred so long but was prepar◠〈…〉 houre which Act. 3.1 is called the ninth houre of prayer 2. Though it had concurred with the morning and evening sacrifice yet there were other extraordinarie sacrifices which were offered at other times when the incense burned not 3. And though it might serve to mitigate the savour of one lamb offered morning and evening yet it could not helpe this inconvenience when many sacrifices were offered yea thousands as at the dedication of Salomons Temple 4. And if the incense had been to this end it should rather have beene appointed to bee burned in the same place where the smell of the sacrifices was in the outward Court than within in the Tabernacle 5. It is verie like that God so provided as that the smell of the burnt sacrifices was not grievous and irksome or offensive but that rather was by some supernaturall worke than by naturall meanes 2. Therefore this was rather the end why incense was offered ad majorem reverentiam cultus for more reverence of Gods worship As among men it is counted an honour to entertaine great persons with sweet odours and the Gentiles did honour their gods with incense so the Lord would hereby adorne the service of the Tabernacle Tostat. qu. 4. And beside the Lord would hereby have shadowed forth the spirituall incense of his people which are their prayers as the Prophet David faith Let my prayer bee directed in thy sight as incense Psal. 141.2 Borrh. And the golden Altar was a lively type of Christ by whom the spirituall incense of our prayers is acceptable unto God Apoc. 8.3 QUEST IX Whether any of the lamps burned by day Vers. 7. WHen he dresseth the lamps thereof 1. Tostatus following Iosephus thinketh that all the seven lamps of the golden candlesticke burned and gave light in the night but three of them only in the day and that in the morning the Priest did put out foure of them and at night againe hee did set them up So also Lyranus 2. But I rather herein suscribe to the opinion of Vatablus and Oleaster with others that the lamps mane mundabantur vespere accendebantur were cleansed onely in the morning and lighted in the evening c. And so much may be gathered here by the diversitie of the phrase here used in the morning it is said behetibo in making of them good that is cleansing of them in the evening behaghaloth in causing them to ascend that is kindling of them Iun. or setting of them up Vatab. Likewise chap. 27.21 they are said to be dressed from the evening to the morning that is to burne so long See more hereof upon the question upon that place handled before QUEST X. What things were inhibited to be offered upon the golden Altar Vers. 9. YEE shall offer no strange incense 1. Foure things are forbidden to be offered upon this golden Altar strange incense that is made after another composition than the holy perfume afterward in this chapter prescribed to be made burnt sacrifices of beasts oblations which were ex aridiâ— of dry things and drinke offerings of liquid things Lyran. 2. The reasons hereof were these that if any other kinde of incense should be used redundaret in quandam irreverentiam it would tend to a certaine irreverence in Gods service and it was not fit to offer any sacrifices or oblations upon that Altar 1. Because the fire ascending upon the Altar might have put the Tabernacle in danger which was covered with curtaines or with the smoake it would have defaced the beautie and abated the colour of them 2. Beside the sacrifices with bloud would have imbrued the Altar and so annoyed the Sanctuarie 3. The Altar in respect of the smalnesse being but a cubit square was not fit for that service 4. Neither was
small peeces that is confesse them particularly unto God Procop. 5. And as this perfume was only to be offered unto God so our prayers must only be directed unto him Osiander QUEST XLII How the Lord talked with Moses in the Mercie seat whether in any visible shape Vers. 36. WHere I will meet with thee c. 1. That is in the Arke of the Testimony before mentioned not in the Altar of incense because as Lyranus saith the voice of the Lord was heard from the Mercie seat thither for neither did it belong unto Moses but unto Aaron to offer incense and the Lord used to speake unto Moses not from the Altar of incense but from the Mercie seat Numb 7.89 Tostat. quaest 16. 2. But though in this he correcteth Lyranus upon good ground yet he himselfe is more grossely deceived that Moses who was privileged at all times to goe into the most holy place videbat effigiem quâ— apparebat in propitiatorio c. he saw a certaine shape which appeared in the Mercie seat which was an Angell in a bodily appearance And for this cause he saith the high Priest when he went into the most holy place was with a cloud of incense to cover the Mercie seat Levit. 16.13 that the Angell in that visible shape might not be seene Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat without any such visible apparition therefore it is superfluous to imagine any such 2. Neither is it more like that Moses saw any image in the most holy place than he did in mount Horeb Deut. 4.15 3. The cloud of incense was to cover the Mercie seaâ— not to that end but for reverence of the place that the high Priest should not gaze upon Gods seat 4. Places of Doctrine 1. Doct. That it is lawfull to number the people upon just occasion Vers. 12. WHen thou takest the sum of the children of Israel c. It is not then unlawfull for Princes to take the numbers of their people either to make choice of such as are fit for warre or for the imposition of moderate and necessary taxes and subsidies As here this people are numbred to levy a certaine summe toward the maintenance of the Tabernacle Servius Bullus is noted to have beene the first that brought in this order of summing and mustering the people in the Romane Common-wealth which as a politike device may safely be reteined now of Christian Magistrates so that they do it not with ostentation as rejoycing in the numbers of the people and as it were placing their confidence therein which was Davids fault when he caused Ioab to number the people 2 Sam. 24. Simler But Kings when they see their people to multiply and increase may thereby be stirred up to give the praise unto God as the Wise-man saith In the multitude of the people is the honour of a King and for want of people commeth the destruction of the Prince Prov. 14.28 2. Doct. God is no accepter of persons Vers. 15. THe rich shall not passe and the poore shall not diminish from halfe a sicle This sheweth that God is no accepter of persons that the poore as well as the rich doe belong unto him therefore God would have the poore to pay as much as the rich lest they might have thought themselves to be lesse deare in Gods sight So the Apostle saith There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Galath 3.28 Marbach 3. Doct. The Ministers of the word are to be competently maintained Vers. 16. ANd put it to the use of the Tabernacle Here the common charge of the Tabernacle and the things thereunto belonging lieth upon the contribution of the people which sheweth how ready and carefull all sorts of men ought to be in maintenance of the Lords house for he that is borne to inherit heaven must thinke himselfe borne to maintaine â—he meanes that lead us unto heaven Men are carefull to maintaine their labouring beasts which worke for their corporall food as the Apostle to this purpose alleageth that text out of the Law Thou shalt not muzzle the mouth of the oxe that treadeth out the corne 1 Cor. 9.9 much more should the Ministers of Gods word be maintained which labour for the food of our soules To this purpose B. Babingt 5. Places of controversie 1. Controv. Against the invocation of Saints Vers. 8. THe perfume shall be perpetually before the Lord c. As this perfume was only to be censed to the Lord which signifieth the prayers of the Saints so God only through Christ must be invocated this honour must not be given unto any other Simler for God only must be beleeved upon as our blessed Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 And men cannot call on him in whom they have not beleeved Rom. 10.14 2. Controv. Against superstitious censing of Churches NOw seeing that this perfume and incense was a type of the spirituall sacrifices and prayers of the faithfull Psal. 141.2 Apocal. 8.3 which types and figures are now ceased the superstition here of the Romanists and Grecians is discovered that use censers and censing still in their Churches not as a civill thing for reverence and decencie but as a part of their religious service which seeing it is now abrogate with other shadowes the body being come Coloss. 2.17 I say with Gallasius Caret testimoniâ— verbi merum hominis commentum est It wanteth the testimony of the word and is a meere device of man 3. Controv. Of the superstitious use of washing the hands among the Romanists Vers. 21. SO they shall wash their hands c. The Romanists have the like use who when they addresse themselves to consecrate the host and to approach unto the Altar doe wash their fingers muttering these words of the Prophet David Psal. 26.6 I will wash mine hands in innocencie O Lord and compasse thine Altar The like fashion was retained among the Gentiles among whom it was counted an impious thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unwashen hands to handle holy things But this outward ceremony did not make the idolatrous service of the Heathen acceptable so neither is the superstitious worship of the Romanists thereby justified who while they wash their hands coenam Christi profanant c. doe profane Christs supper and take away the fruitfull application and efficacie of his death by instituting a new sacrifice Gallas And as Pilate washed his hands yet delivered Christ over to be crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in sacrifice 4. Controv. Against the superstitious Chrisme of the Romanists Vers. 29. ANd thou shalt make of it the oile of holy ointment c. This holy ointment was a type and figure of the spirituall ointment the graces and gifts of Gods spirit which should be
Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as 〈◊〉 parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ— Creator est nemiâ—em ergo ab isto Sabbatisâ—â— excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâ—m whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were to bring in such an uncertaintie into the sacred storie as
Confut. No festivall daies to be dedicated to Saints Vers. 17. IT is a signe betweene me and the children of Israel c. If this festivall day of the sabbath was consecrated unto the Lords honour and it was a signe betweene the people and him hence it is evident that holy and festivall daies are not to be erected to the honour of Saints The Lord is the Creator of time and daies and therefore he only must have the honour of them Simler 4. Confut. Against the observation of the Iewish festivalâ— Vers. 17. FOr ever c. Hence the Ebionites grounded their heresie that Christians were bound now to keepe the Jewish Sabbath because the Lord calleth it here and in the former verse an everlasting covenant But this is a weake and slender ground Augustine thinketh it is called an everlasting covenant because the Sabbath was a signe of that which was eternall namely our spirituall rest in Christ or because there is no time prefixed or determined for the continuance of it But rather it is so called not simply but in respect of the policie and state of that Common-wealth that as long as it stood and the time of ceremonies did hold so long should the law of the Sabbath be in force for otherwise they may as well urge the celebration of the Jewish Passeover which is established by an ordinance for ever Exod. 12.17 and Aarons Priesthood by the same reason should continue still of the which the Lord saith Exod. â—8 43 This shall be a law for ever unto him and his seed after him 6 Morall observations 1. Observ. Arts not to be abused to any unlawfull purpose Vers. 2. WHom I have filled with the Spirit of God Seeing humane Arts are the gift of God artificers must take heed that they do not profane Gods good gifts and abuse their trades to pride wantonnes superstition or such like Gallas B. Babingâ— As in these daies many doe make their handicrafts to attend as handmaids upon pride And some thereby set forth superstition and idolatrie as Esay describeth the foolishnes and vanitie of such as carved images to make them gods thereof to worship Isai. 44.13 Such an one was Demetrius who made silver shrines for Diana Act. 17. 2. Observ. Against vaine pompe in the multitude of servant and officers Vers. 4. TO worke in gold silver brasse c. The Lord could have raised up a cunning workman in every one of these but hee rather thought it good to give unto one man skill in all these whereby the pompe of many vaine glorious persons in the world is reproved that will have a severall officer for every service as Oleaster noteth Alius culinam curat aliuâ— equos c. One looketh to the kitchin another to the horse a third waiteth on the table another attendeth in the chamber c. Bernard reproved this pompe in the Abbats of his time whereof some hee noteth to have ridden in the way accompanied with threescore horse Aâ— non unus aliquis minister posset saith he jâ—mentuâ— ligare ad mensam servire lectulum praeparare May not one minister suffice to saddle the horse serve at the table and make the bed But Oleaster here is overseene to checke Princes for this their magnificence and state in having many officers for it is seemely for their high place and calling to bee served in different sort from others In meaner persons it may worthily be noted for a fault if any in the vaine ostentation of servants and officers shall exceed the bounds of their calling 3. Observ. Gifts to be mutually communicated Vers. 6. I Have joyned with him Aholiab Oleaster hereupon giveth another good note Serui Dei societatem admittunt The servants of God refuse not societie though they have never so good gifts yet they desire the helpe of others as Moses envied not that Eldad and Medad prophesied in the campe So then as in the bodie one member standeth in need of another so is it in the diversitie of gifts which are given to the members of Christs mysticall bodie they should communicate them one to another and so use them as best may serve for the common good of the Church CHAP. XXXII 1. The Method and Argument IN this Chapter is set forth the sinne of Israel in committing most grosse idolatries whereof there are foure parts 1. The narration of their wicked fact to Vers. 7 2. The examining of their fact and the knowledge thereof to vers 26. 3. The punishment inflicted thence to vers 30. 4. A preparation to their repentance vers 30. to the end 1. Their sin is described 1. Both by the counsell and advice which they tookes first the people in propounding the matter to Aaron to make them gods with the occasion moving them therto the absence of Moses then Aaron in setting them a course what to doe vers 2. 2. By the fact it selfe which is either of them apart of the people in bringing their jewels vers 3. of Aaron in making thereof a Calfe and setting up an Altar vers 4 5. or of them both together Aaron proclaimeth an holy day vers 5. The people offer sacrifices eat drinke and play vers 6. 2. The examination cognizance or taking knowledge of this sinne was either while Moses was with God to vers 15. or when he was departed from God and returned to the campe 1. In the first there is first the Lords complaint of the people in generall that they had corrupted their waies vers 7. so also vers 9. in particular by the description of their sinne vers 8. Secondly Moses intercession with the effect thereof Moses intercession is grounded upon three reasons The deliverance of the people vers 11. The blasphemie of the Egyptians which is feared vers 12. The covenant made with their fathers vers 13. Then the effect is God changed his minde vers 14. 2. In the second cognizance there are two degrees first Moses confused knowledge when they were yet a farre off as he went and conferred with Ioshua to vers 19. Then his certaine knowledge 1. By the sight of his eyes vers 19. whereupon followed two effects of his indignation the breaking of the Tables and the burning of the golden Calfe vers 20 21. 2. By Aarons confession whom Moses fifteth and examineth to vers 25. 3. The punishment is thus set forth 1. The reason that moved Moses to take revenge the nakednes of the people vers 26. 2. Moses charge to the Levites vers 26.27 3. The execution vers 28 29. 4. The preparation to their repentance and reconciliation consisteth 1. of Moses admonition to the people vers 30. Of Moses supplication unto God his petition which containeth the confession of their sinne vers 32. and the craving of pardon with a disjunction or else himselfe to bee blotted out c. 2. And of Gods answer wherein the Lord refuseth Moses disjunctive request concerning himselfe and yeeldeth to his request for the people
adde of their owne 3. Timiditas Aaronis the fearefulnesse of Aaron that durst not resist the people 4. A false opinion in thinking that whatsoever they did with a good intention to be pleasing unto God Ferus 5. Adde hereunto their impatiencie in not induring to stay any longer for Moses as Saul because the Lord answered him not when he would went unto a witch B. Babing QUEST IV. Of the divers faults and infirmities at once here committed by the people THe people gathered themselves together against Aaron c. The people in this their outrage doe offend diversly 1. In their violence the word signifieth super Aaron they came upon Aaron tanquam superiores potentiae as being mightier than he and so pressing upon him 2. They say make us gods Vide insaniam populi See the madnesse of the people as though God can be made with mens hands Ferus 3. There appeared in them levitas inconstantia great levitie and inconstancie that had not long before bound themselves by covenant to obey the Lords Commandements and so soone fall away Marbach 4. Their great forgetfulnesse also bewrayeth it selfe that had heard the Lord with his owne voice thundering out his Commandements whereof one prohibited directly idolatrie and yet they in despite of God do set up an idoll 5. Their ingratitude also is manifest both against God the author of their deliverance and Moses the Minister thereof and of many great works speaking of him contemptuously We know not what is become of this Moses Gallas 6. Their stupiditie was wonderfull that having the cloud before them an evident signe of Gods presence and the manna which fell daily of his providence they setting at nought such excellent signes figuram appetunt quae ipsorum vanitati respondeat desire a figure answerable to their vanitie Calvin Oleaster thinketh the cloud at this time was taken out of their sight but that is not so for it is said chap. 13.22 That he tooke not away the pillar of the cloud by day nor the pillar of fire by night from before the people 7. Thus the people at once sinned diversly 1. They sinne manifestly against the first Commandement 2. They offend in publicam ipsorum fidem against their publike faith given 3. They offend not onely in the outward worke but also impiissima opinione in their wicked opinion thinking hereby to obtaine remission of their sins 4. And they doe not onely transgresse against God but against Moses their deliverer and so they violate both the first and second table Ferus QUEST V. Why the people say unto Aaron Rise Vers. 1. VP or rise 1. Which is not so said as though Aaron did then fit when the people came unto him 2. Neither is it necessarily hence collected Quod matutinâ—s fuit hic concursus c. That this running together was in the morning as Cajetan thinketh and that they did as it were awaken and raise up Aaron 3. But this manner of speaking sheweth their importunitie that they would have him dispatch quickly and with all speed doe as they willed him 4. And beside they seeme to cast some good colour and pretence upon this their haste because they had expected and waited Moses comming downe a great while and therefore they would stay no longer Tostat. qu. 3. 5. Beside they seeme hereby to tax Aarons negligent administration that he was secure and remisse in the government and therefore in this manner rouze him up Osiander 6. This their speech also sheweth that they pressed upon him violently and urged him saying Surge Rise that is Age Goe to Iunius QUEST VI. Of the divers kindes of idolatrie MAke us gods 1. There are divers kindes of idolatrie which may be brought to these foure heads 1. When either that is worshipped for a god which is nothing such were the Idols of the Heathen the imaginations of their owne blinde hearts 2. When the divine honour is given unto any creature as to Angels or Saints 3. When any divine power is ascribed to the images of God or Saints 4. When the true God is worshipped but otherwise than he hath prescribed as Ahaz caused an Altar of a strange fashion to be reared up unto God and such were their traditions of the Pharisies Simler 2. Or idolatrie may be thus distinguished it is committed two wayes 1. When res extra Deum coluntur c. when things beside God are worshipped and that either externally by bowing unto them or inwardly in putting trust and confidence in them 2. Quando Deus aliter colitur quam ipse instituit When God is otherwise worshipped than he appointeth which is also done two wayes either when men devise unto themselves a forme of worship not prescribed such are the Processions Pilgrimages Vigils and such like used in Poperie or when the worship which God instituted alio fine observatur quam est institutus c. be observed upon another end than is appointed as thereby to merit at Gods hand as the hypocrites in Israel thought to please God by the externall act of their sacrifices and so doe now the Romanists by their idolatrous Masse Marbach The idolatrie of the Israelites was of all these sorts communicating with part of each for they outwardly set up an Idoll and inwardly put their confidence in it and did seeme yet in this Idoll to acknowledge God so worshipping him after another mannner than God himselfe had prescribed QUEST VII Why they say Make us gods not god MAke us gods c. The word is put in the plurall Elohim gods 1. Whereupon some of the Fathers doe gather that the Israelites here fell away into the idolatrie of the Gentiles who brought in a multiplicitie of gods But that is not so for they did proclaime an holy day unto Iehovah vers 5. 2. Gloss. interlinear giveth this exposition that although there was but one idoll made yet he that falleth to idolatrie doth fall into all vices tot diis daemonibus quot vitiis servit and so serveth as many gods or devils as vices But it is not put in the plurall number in any such sense because of that which followeth which may goe before us but their vices and corruptions could not be said to goe before them 3. Some referre it to the idols which they desired to have made they would have many but Aaron made but one neither is this like to be the reason for then Aaron should not have contented them In that therefore Aaron satisfied their desire it seemeth he knew their minde that one idoll would serve their turne 4. Some thinke that because Elohim in the plurall is taken for the true God therefore it is so used here Quia uni Deo hunc cultum instituerunt Because they instituted this service to the true God Simlerus But by gods here it is evident they understand not God himselfe for they were not so absurd to thinke that God could be made with mens hands 5. Therefore the plurall
so doubtfully as not knowing what was befallen him Lyranus And beside God would not have suffered Satan in the same place where hee gave them signes of his glorious presence in the clouds to have practised his cosening and counterfeit tricks 2. They shew their contempt not vouchsafing to call him by his name Contemptim virum illum appellabant c. They in contempt call him the man c. Lippoman 3. They also bewray their infidelitie that having daily experience how the Lord fed them with manna could not conceive how the Lord should preserve Moses alive also fortie dayes without any supplie of food from them Simler 4. They shew their oblivion and forgetfulnesse that having seene Moses goe up into the mountaine and entring into the thicke cloud talking with God they now begin to imagine that he might be consumed and devoured in those flames Osiander 5. This their apostasie and falling away from God and despising of his Prophet did prefigure their falling away afterward from Christ Ferus QUEST XII Why Aaron bad them pull off their earings Vers. 2. THen Aaron said plucke off the golden earings c. 1. Some thinke because the people made great account of their jewels and earings that Aaron by this meanes did thinke to have turned them from their purpose So Augustine Intelligitur illis difficilia pracipere voluisse ut isto modo ab illa intentione revocaret He may be thought to have commanded them hard things to revoke them from their intention c. So also Tostatus Lyranus 2. And Calvin further addeth that he required this lest they might have spoiled the Tabernacle to finde gold for this idoll and he might thinke the people would have beene more hardly drawne unto it because they had given so liberally unto the Tabernacle alreadie But Calvin is herein deceived for the Tabernacle was not yet made Moses being not come downe from the mount where he received instruction for the making of the Tabernacle 3. Further Aaron might thinke that the women would hardly have parted with their jewels and that there might have risen by this meanes some tumults and stirres in their families by which meanes this attempt should have beene stayed Siml Oleast And this is very like that Aaron used all meanes secretly to have put off the people but herein was his great fault that he dissembled in so weightie a matter and did not plainly and openly stay the people QUEST XIII Whether Aarons sin here is to be excused SOme goe about to excuse or extenuate Aarons offence here 1. Bernard alleageth that Aaron was forced thereunto Sceleratis tumultuantis populi contra volunt atem suam cessit clamoribus Hee gave way unto the wicked clamours of the people against his owne minde So also Theodoret Vitulum formaré necessario coactus est He was forced of necessitie to frame a calfe And so he excuseth himselfe afterward by the peoples outrage vers 22. But nothing should have compelled Aaron to doe evill he should have feared God rather than man and chosen to die before he would see God dishonoured 2. Ambrose saith Neque excusare tantum Sacerdotem possumus neque condemnare audemus We can neither excuse so great a Priest nor yet dare condemne him But seeing Moses did afterward sharply reprove him and the Lord would for this have slaine him Deut. 9. there is no question but that he most grievously sinned 3. Some alleage by way of excuse that all Aarons courses tended to have sought delayes till Moses comming in that he called for their earings which he thought would have beene gathered with much trouble and businesse then he casteth them altogether and melteth them and then caused it to bee fashioned with a graving toole after that he made an Altar and deferred the solemnitie till the next day Oleaster But all this being granted it is so farre from excusing Aaron that perfidiosior est assensus c. his consent is so much the more treacherous dissembling his conscience when he saw idolatrie so grounded and rooted in the people than if he had given a simple assent Iun. in Analys 4. Procopius saith Quasi convitienda exprobrat c. Aaron doth as it were upbraid them and scoffingly say unto them These are thy gods c. but neither were these the words of Aaron the people so said neither is it like that Aaron being afraid of them would have scoffed with them wherefore that Aaronâ— sinne was very grievous and inexcusable doth now follow to be shewed in the next question 5. Theodoret addeth Primo populi impetum verbis compâ—scere tentavit c. That first he tried to pacifie the heat of the people with words But this is not expressed in the text it may be he would have disswaded them but that he saw them so violently carried that there was no speaking unto them QUEST XIV Of the greatnesse of Aarons sinne AArons sin then is made manifest set forth by these circumstances 1. In respect of his person he had often conference with God and by him the Lord had wrought great works and miracles in Egypt therefore his example was so much the more dangerous and his fall the greater 2. The thing that hee consented unto was a breach of the first table it was not theft or adulterie or such like but wicked idolatrie for Spiritualia peccata graviora sunt Spirituall evils are more grievous Ferus 3. Quod propriis manibus accipit signum est effoeminati servilis animi In that he taketh their earings with his owne hands it was a signe of an effeminate and servile minde Calvin 4. He sinned also grievously in his dissimulation when for feare hee against his owne conscience dissembled and so betrayed the truth Iun. 5. Borrhaius addeth that he sinned two wayes beside in usurping a lawgivers office which belonged unto Moses and in bringing in new ripes and worship which God had not commanded But Aaron offended not in the first because Moses had left him governour in his place till he returned but in the latter his presumption was great 6. Aarons fall also appeareth in this that after he made a golden calfe seeing it to be pleasing unto the people he was so forward afterward both in making an Altar and proclaiming a solemnitie Pelarg. QUEST XV. Why it pleased God to suffer Aaron to fall NOw it pleased God to suffer Aaron to fall 1. Vt humiliaretur that he might be humbled lest hee might afterward have beene too much lifted up being called to bee high Priest Ferus 2. By this example we doe see Sanctissimos interdum faede labi c. that holy men may sometime grossely fall Borrh. 3. This sheweth that Aarons Priesthood was not perfect nor able fully to reconcile men unto God seeing he himselfe was a sinner Marb Quomodo unus captivus alium liberaret How should one captive deliver another Ferus Or one sinner make reconciliation for another 4. And for this
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.
forsaken me by their sinne as the Angell Gabriel saith unto Daniel thy people in the same sense Seventie weeks are determined upon thy people to finish their wickednesse Dan. 9.24 Hierom Dum sancte vivimus Domini sumuâ— cùm peccamus nostri sumâ—â— While we live well we are the Lords but when we sinne we are our owne Lippom. Pellican So also Osiander Simlerus Ferus Though Calvin mislike this sense yet it is warranted by that place Deut. 32.5 They have corrupted themselves not being his children Iunius 4. And beside the Lord in this speaking doth tax their ingratitude thy people whom thou hast wrought all these wonders for and done so much for they have corrupted themselves Pelarg. 5. And in that the Lord doth attribute unto Moses their deliverance which was wrought by his owne hand and calleth them his people this he doth to make Moses more carefull for the reformation of the people Vt ipse videns omnia sibi â—ncumbere tanquam suos diligentâ—r castiget That he seeing all to lie upon him should diligently chastise them and see unto them as his owne Tostat. Gallas QUEST XXVII Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it Vers. 7. HAth corrupted their wayes c. 1. That is of themselves being not seduced by others but of their owne corrupt inclination they have committed this great iniquitie Simler 2. Like as a wife corrupteth her selfe by adulterie so had they falsified their faith toward God by their spirituall fornication Oleaster 3. They were soone turned out of the way there were not fully six weeks passed since the law was delivered Ferus Simler 4. And from the way which God commanded them with thunder and lightning and some of those terrible signes remained still in their sight as the thicke cloud in the top of mount Sinai into the which Moses was entred to speake with God Simler 5. Then followeth the particular description of their sinne 1. They had transgressed directly against the first and second Commandement in making a molten image Ferus 2. And the same an image of a brute beast being more brutish and without understanding themselves Simlerus 3. They had not onely made it but worshipped it 4. Yea offered sacrifices unto it Tostat. 5. And more than that Beneficium meum idolo imputarunt They have ascribed my benefit of their deliverance to an idoll Interlinear 6. Obtulerunt vitulo quae ipsis dederat They offered toward the calfe the things which he had given them their jewels and earings which they received of the Egyptians the Lord having so moved their hearts Ferus 7. And to make up the measure of their sinne the Lord saith they were a stiffnecked people intractable and incorrigible Simler QUEST XXVIII Why they are called a people of a stiffe-necke Vers. 9. I Have seene this people and behold it is a stiffe-necked people 1. Deus loquitur more humane c. God speaketh here according to the manner and phrase of men for we doe not upon one fault condemne a man of stubbornnesse but after we have had sufficient experience and see there is no amendment then wee will pronounce him contumacious and stubborne So the Lord in respect of his owne knowledge knew in the beginning what this people was Per suam cognitionem simplicem aternam uniâ—â— intuitu omnia comprehendit c. By his everlasting knowledge at once he comprehendeth all things But in respect of us now he saith after he had had experience of this peoples perversenesse who had divers times before murmured against him and tempted him and now they had proceeded from evill to worse he now at the length pronounceth them to be a stiffe-necked people Tostat. qu. 16. 2. Some thinke this similitude is taken from them that make haste in running and will not turne their necke to heare or regard those that call them backe Tostat. But allusion is rather made here unto stubborne bullocks not used to the yoke which will not yeeld their necke unto the coller So this people refused the Lords yoke of obedience Simlerus Borrhaius Iunius 3. And hereby is signified not onely their intractable nature that they were a stiffe-necked people Non recipiens correctionem not receiving any correction or shewing any hope of amendment but this is a preamble to their punishment Vbi talis est durities non superest venâ—â— locus Where such hardnesse and obstinacie is there is no place for pardon Calvin There is nothing remaining Quâ—m ut extrema internecione deleatur than that they be utterly destroyed Gallas QUEST XXIX Why the Lord did not prevent the sin of the people at the first BUt it will here be demanded seeing the Lord might have kept the people from sinning why he did it not 1. The Lord thought it good in his wisdome to leave this people a little to themselves and not to call them backe at the first 1. Quia non ita conspicua esset eorum nequitia c. Because their wickednesse should not have so fully appeared Gallasius 2. And if they had presently recovered themselves De justitia sua praesumpsissent They might have presumed of their owne righteousnesse and therefore God suffereth them to fall that they might thereby be humbled and learne to know themselves Marbach 3. And God herein also Tentat fidem Mosis doth trie the faith of Moses who having received the tables might perswade himselfe that all was now in good case and suddenly in his greatest joy hee hath a pull backe hearing of this grievous sinne of the people Calvin Marbach 4. And God suffered it so to be that Moses hereby might interpose himselfe as a mediator betweene God and his people Vt imitaretur Chrystum to imitate Christ and to be a perfect type and figure of him who hath dissolved the wrath of God hanging over our sinnes Procâ—pius 2. But whereas God sometime winketh at mens sins and suffereth them to goe on till their wickednesse be at the full and then punisheth them herein Gods mercie appeareth Qui tempestive occurrit exitio populi c. which in time preventeth the destruction and ruine of the people Gallas QUEST XXX Why and in what sense the Lord saith to Moses Let me alone Vers. 10. NOw therefore let me alone that my wrath may wax hot c. 1. Which the Lord so speaketh not Ac si libere non posset exequi vindictam suam c. As though he could not freely take revenge unlesse Moses gave him leave but the Lord by this manner of speech sheweth quanti astimet servum c. how much he esteemeth his servant ascribing so much to his prayers as though they were a let and hinderance unto him Calvin 2. Some thinke that the Lord by this speech should discourage Moses from praying because their sinne was so great as the Lord forbiddeth Ieremie to pray for the people Ier. 7.16 3. But the Lord rather hereby sheweth that hee remembreth his
mercie in judgement signifying se posse teneri that he could be stayed Ferus 4. Yea hereby he incourageth Moses rather to pray for the people like as a father being angrie and making as though he would smite his son saith to one standing by Ne retineas me à percussione Hold me not from smiting meaning the contrarie that he would have him interpose himselfe and mediate for his sonne Lyran. Tostat. Mosen hortatur ne cunctotur precari c. He exhorteth Moses not to deferre to pray for the people Procopius Because he otherwise might have beene afraid to have prayed considering the greatnesse of their sinne So also to the same purpose Gregorie Quid est servâ— dicere dimitte me nisi deprecandi ausum prabere What is it for the Lord to say unto his servant Let me alone but to make him bold to pray But indeed Non his verbis mandat c. God doth not command Moses to pray in these words directly but sheweth what it was that would stay him from punishing Iunius 5. And now the Lord was contented to accept of Moses prayers because he was not in his secret counsell appointed to destroy them But the same Moses who at this time appeased the wrath of God toward the people could not pacifie him concerning himselfe when he provoked God at the waters of strife because prayer then will not serve the turne Cum semel Deus aliquid ab intimis irascendo disponit When once God being throughly provoked hath determined to doe a thing Gloss. ordinar Ex Gregor QUEST XXX Whether the Lord changed his minde in saying I will destroy them and yet destroyed them not Vers. 10. FOr I will consume them Yet God consumed them not 1. Not that there is any mutabilitie or changing in God as though afterward he saw which he did not before for these comminations Secundùm hypothesin accipienda sunt are to be taken conditionally and sometime the condition is expressed sometime it is understood as the Lord suspendeth the execution of his judgeâ—ents either upon mens repentance or being intreated by the prayers of his servants Et propter Mediatorem veniam dat But most of all he giveth pardon for the Mediators sake Simler 2. And thus the Lord threatneth yet stayeth his hand Quia necessarium est nosse nos benignitatis qua in Deo eminentiam quanta vis orationum sanctorum Because it is necessarie for us to know the exceeding great loving kindnesse which is in God and what force there is in the prayers of the Saints Cyrill 3. And further this was not the will of God to destroy them that will of God qua vocatur beneplaciti which is called the will of Gods good pleasure because this is alwaies fulfilled but it was voluntaâ— signi his signified or revealed will according to the which he shewed that they had deserved to bee destroyed But in his secret will he had ordained that Moses should pray for them and that hee would be intreated by his prayer Tostat. qu. 16. QUEST XXXI How the Lord promiseth to make a great nation of Moses Vers. 10. I Will make of thee a mightie people 1. Some thinke that God indeed did performe this promise to Moses for now the Christian world which farre exceedeth the people of Israel Mosi obtemperat obeyeth Moses Rupertus Ferus So also Gloss. interlinear by this mightie people understandeth Generationem sanctorum The Generation of the Saints But that which the Lord promiseth here to Moses was conditionall that if he at that time destroyed the people he would make a great nation of Moses seeing the first was not done neither did he performe the second 2. Bernard saith Ego hoc munus puto servatum sponsâ— I thinke this gift to become a great nation to be reserved for the spouse the Church now dispersed over all the world But this upon the former reason is not the meaning 3. Tostatus thinketh the meaning to be this that Deus proponeret cum in ducem genti magna God would set him over a great nation not that a great nation should come of him So also Vatablus Lippom. Tostatus reasons are these 1. Because if the Lord should promise to increase Moses to a great nation he should have no great comfort by it seeing he was old and could not see many generations 2. Whereas the Lord saith in the like words Numb 14.13 I will make thee a nation mightier than they there is comparison made betweene the nation which should come of Moses and the nation of the Israelites but the seed of Moses could not be distinguished from the seed of the Israelites for he also was of Israel 3. And the Lord promiseth Moses a recompence Ne grave ei sit tam nobilem principatum amittere Lest it should be grievous unto him to lose such a noble principalitie and government Calvin But if his posteritie onely had beene multiplied there should have beene no recompence made for that losse Contra. 1. Moses expected not neither desired any greatnesse in the world but onely the fulfilling of Gods promise toward Abraham Isaak and Iacob and therefore though Moses had not presently seene this promise effected in his time yet hee might have comforted himselfe as Abraham did in the very propounding and making of so gracious a promise by faith relying upon God for the fulfilling thereof 2. Moses posteritie might have beene as well compared with Israel as Iacob and Esaus ofspring are of whom the Lord saith one people shall be mightier than another Gen. 25.23 and as it is said Ephraim shall be a greater people than Manasseh Gen. 28.28 3. Moses that wished himselfe for Israels sake to be raced out of the booke of life expected no compensation of his principalitie if it had seemed so good vnto God to destroy Israel 4. Therefore the meaning is that God would so increase and multiplie Moses posteritie as that he should grow into a great nation 1. Because in the same sense the Lord saith to Abraham Faciam te in gentem magnam Genes 12.2 I will make of thee a great nation Gallas Oleast 2. And the Lord saith in effect Inte praestiturus quae majoribus promisi I will performe in thee that which I promised to the fathers But if in the other sense the Lord should onely have set him over a great nation then had not Gods promise to Abraham beene performed Borrhaius QUEST XXXII Of Moses prayer in generall and the manner thereof Vers. 11. THen Moses prayed c. why doth thy wrath wax hot against thy people 1. Although the Lord seemed unto Moses to be purposed to destroy the people yet Moses in praying doth not oppose himselfe to Gods will for his prayer Dei promissione nititur was grounded upon Gods promise made unto the fathers this therefore shewed a singular faith in Moses that giveth not over no not when verbum Dei inter se committitur the word of God seemeth to fight with
it selfe But as Abraham in the like temptation when Gods former promise and his present commandement seemed to bee contrarie yet shewed his obedience not doubting of the truth of Gods promise So Moses relieth upon the same ground and foundation of Gods promise though the Lord seemed for the present to be otherwise minded Simler 2. He prayeth therefore first directus spiritu being guided by Gods Spirit so to doe Gallas and God moved Moses to pray two wayes primò interius incitando first by stirring him inwardly to pray then movebatur exterius verbis Dei outwardly he was moved by Gods words though not directly Tostatus for the Lord in saying Let me alone as he did not directly bid him pray so secretly thereby he did insinate that by prayer his judgement might be staied Iunius 3. Moses prayeth with a vehement interrogation Why doth thy wrath wax hot which is not an expostulating with Gods justice but rather admonentis de benignitate of one admonishing God of his clemencie and gracious promise Borrhaius Neither doth Moses thus speake why c. as though God had no cause to bee angrie for it was well knowne to Moses that God had but too just cause at this time against his people but though God had just cause his meaning is Non debere irasci quia redundaret in ipsius dedecus That he ought not now to be angrie because it would redound to Gods dishonour Tostat. 4. Further it is said that Moses intreated the face of God as the Hebrew phrase is whereby is signified the earnestnesse of Moses in his prayer Et magnamentis elevatio usque ad faciem Dei And the great elevation of his minde even unto Gods face and presence And in that it is said Elohai to his God whom he calleth also Iehovah Magna describitur fiducia orantis Hereby is shewed the great confidence of Moses in his prayer Cajetan 5. And whereas Moses regardeth not the personall promise made to him that the Lord would make a great nation of him therein he sheweth his great charitie and love to his people as Chrysostom well noteth Ne id audire sustinuit He endured not to heare any such thing Sed potius una cum his qui sibi crediti erant perire quà m sine illis salvus esse ad majorem dignitatem assumi praetulit But rather chose to perish together with those which were committed to his trust than without them to bee advanced to greater honour QUEST XXXIII How the Lord is said to be angrie WHy doth thy wrath wax hot God is not subject to wrath and anger and other humane passions as man is But he is said to be angrie when he taketh revenge of sinners 1. Vltio divina furor vel ira dicitur The divine revenge is called rage or anger Hierom. And this is spoken to our understanding and after the manner of men Quia homines non puniunt nisi irati Because men use not to punish but when they are angrie therefore God is said to be angrie when he punisheth because he so seemeth to be unto us Tostat. qu. 16. 2. Another reason why God is said to be angrie is in respect of us Quod nos qui delinquimus nisi irascentem audicrimus Dominum non timeamus Because we when we sinne unlesse wee heare that God is angrie will not feare and stand in awe of him 3. Againe God is said to be angrie for the more ample commendation and setting forth of his mercie Facillimus enim ad deponendam iram For he is most readie to lay aside his anger not like unto earthly Princes that being angrie will admit no reconciliation Cyril This therefore doth more set forth the mercie and clemencie of God that being as it were inflamed with anger is so soone turned unto mercie as in this place his anger is mitigated by the prayer of Moses QUEST XXXIV Of the reasons which Moses useth in his prayer AGainst thy people c. Moses useth divers forcible and effectuall reasons to perswade the Lord in this his earnest and zealous prayer 1. Non excusat peccatum c. He doth not excuse their sinne but acknowledgeth and confesseth it Ferus 2. His second reason is à peculâ—o haereditate from the peculiar inheritance of God he calleth them thy people Pelarg. Occurrit sermoni Domini piè corrigit c. He doth as it were correct the Lords speech in a pious and dutifull manner the Lord had called them Moses people but Moses returneth that speech unto the Lord and calleth them his people Lippom. Not therein contradicting the Lord but relying upon his promise 3. From the memorie of Gods benefits which thou hast brought out of the land of Egypt all which should have beene in vaine if the Lord would now destroy his people Pelarg. Iun. 4. From the inconvenience that would ensue that while he thought to take revenge upon his enemies saviret in se he should in a manner rage against himselfe the hurt would redound unto God his name would thereby bee blasphemed Oleaster So praetendit gloriam Dei hee pretendeth the glory of God which was like to bee obscured and hindered by this meanes for the Egyptians would take occasion hereby to blaspheme and to accuse the Lord of malice against his people and of weaknesse and impotencie Iunius Pelarg. This argument is most forcible and therefore our blessed Saviour teacheth us to pray Hallowed be thy name Ferus 5. Lastly he putteth God in minde of his promises made to Abraham Izaak and Iacob which promise the Lord bound with an oath and two things the Lord promised the multiplying of their seed and the inheritance of Canaan And so Moses saith in effect if thou change in these things Nemo tibi amplius credet No man will give credit unto thee hereafter Ferus QUEST XXXV Why the Egyptians were more like thus to object than any other nation Vers. 12. WHerefore shall the Egyptians speake c. 1. Other nations likewise might so object as the Amalekites Moabites Edomites Canaanites which were all enemies unto Israel and were afraid of them as Moses saith in his song of thanksgiving chap. 15.15 Then the Dukes of Edom shall be amazed and trembling shall come upon the great men of Moab all the inhabitants of Canaan shall wax faint-hearted and therefore they would have rejoyced likewise in the destruction of Israel 2. But instance is specially given of the Egyptians in this place and yet Numb 14.14 both the Egyptians and other the inhabitants of Canaan are brought in thus speaking for these causes 1. Because they had endured more for oppressing the Israelites than any other nation even those ten grievous plagues sent upon Egypt 2. They had lost more than any other people in a manner halfe their substance when they gave unto the Israelites at their departure jewels of gold and silver 3. They for Israels cause were overthrowne and drowned in the red sea
consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image beaâ—en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui huiâ— vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è mâ—dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the sinne of idolatrie as Tostatus confesseth that he sinned Nec
therefore thinketh right that these gates were onely the places of entrance into the great streets which went thorow the camp for the host lay in such order as that they had wayes and streets betweene their tents as wee see now in cities and townes as Iosephus also describeth the situation and disposing of the camp 3. Now Moses stood in the gate or entrance not because the use was to give sentence and judgement in the gates Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street and so to go thorow as Tostat. ibid. But this was the reason Moses tabernacle or tent was without the camp and so upon that occasion Moses stood in the entrance of the camp going now to his owne tent Iun. QUEST LXVIII Whether all the Levites were free from consenting unto this idolatrie Vers. 26. ANd all the sonnes of Levi. R. Salom. to whom consenteth Tostatus thinketh Quod nullus de Levitis aliquid peccaverit That none of the Levites sinned in this great transgression because it is said All the sonnes of Levi gathered themselves unto him and if the Levites had sinned â—s other tribes there had beene no more cause to advance them to the Priesthood than other tribes Contra. 1. If that generall particle all bee pressed then it would follow that the children and all came which could not be for they were not able to use swords the meaning then is not that all the Levites came but all which came were Levites Iun. Sa. Or all is taken for many as this speech is usually restrained in Scripture as all nations are said to have come and bought corne in Egypt Gen. 41. 2. The Levites were more of Gods favour and grace than of their desert separated and selected for the Priesthood yet it is evident that this tribe was freer from consenting to this idolatrie than other tribes and for this their courage and readinesse in Gods service they received a blessing 2. Some thinke that even these Levites which armed themselves against their brethren were not altogether immunes à reatu free from this sinne but while they did it for feare levius peccarunt their sin was the lesse and so the mercie of the Lord appeared so much the more not only in pardoning their sin sed gloriam suam eorum manu asserere dignatus est but he vouchsafed by their hand to maintaine his glory Calvin Simler But it is not like that God would use their ministerie in the punishing of others which were guiltie of the same punishment themselves and their owne conscience accusing them they would have had no such courage to revenge the Lords cause upon their brethren it had beene also verie offensive to the guiltie parties to be punished by them which had beene alike guiltie And Moses proclaiming who pertaineth to the Lord let him come to me did meane that they only should come who had beene faithfull unto God and had not consented to that sinne 3. Some Hebrewes doe help the matter thus that because they cannot avoid it but that some of the kindred of the Levites were guiltie of this transgression because they did not spare their owne sonnes vers 29. that because it was lawfull for any of the other tribes to take unto them the wives of Levites their husbands being dead those children which they had by them might be said to be the sons of Levi that is grand children on their mothers side But this shift is taken away because Deut. 33.9 it is said that the Levites knew not their owne father or mother or children therefore they must needs bee understood to be Levites not by marriage or in some removed degree of kindred unto them but the immediate fathers and sonnes of Levites 4. Therefore the best opinion is that all of the tribe of Levi were not free from this sin of idolatrie many of them kept themselves as it is like at home and consented not but that a great sort even of Levi offended it may thus appeare 1. Because both Aaron himselfe was a ring-leader who can by no meanes be excused from this sin Lyranus 2. It could not be avoided but that many of the Levites were drawne away by Aarons example Iun. 3. But yet it is more evident because they consecrated their hands upon their owne sonnes and brethren yea their fathers and mothers that divers of the tribe of Levi fell away with the rest Lyran. Iun. Tostatus here answereth that the name of brethren is taken largely Pro fratribus qui sunt de filiis Israel For their brethren which were of the children of Israel qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken what saith he to the other names of father mother sonne These must be taken for the names of kindred or else we shall never have any certaintie in Scripture when we should by these names understand naturall fathers mothers and children 2. The other words companion and neighbour shew that the first is a name of kindred the first word ach signifieth here a brother in affinitie the second râ—ah a companion and friend the third karob Vicinia ratione conjunctum him that was a neighbour in dwelling and vicinitie or neernesse of place Simlerus 5. It is evident then that some of the Levites were accessarie to this great impietie because they were punished among the rest So that R. Salomon is herein greatly deceived who thinketh that the Levites though they were blame-worthy in not resisting the idolaters yet were not idolaters themselves neither consensu mentis nec facto exteriori in consent of minde nor in any outward fact c. for the Levites had beene unjustly punished if they had beene innocent Nay R. Moses Egyptius goeth further saying that although the Israelites often are found to have committed idolatrie yet Levita nunquam idolatraverunt the Levites never committed idolatrie But the contrarie is evident by Aarons fall for hee apparantly was an idolater in his externall act in building an altar unto the golden Calfe and offering sacrifice before it Paulus Burgensis in his reply proceedeth yet further that when our blessed Saviour was put to death the Levites as they are distinguished from the Priests were not principeâ— in crimine illo pâ—ssimo principall agents in that wicked crime whereas it is evident that the Priests were the chiefe enemies that Christ had the Levites indeed are not named but seeing the high Priest with the other Priests which were of the tribe of Levi were the contrivers of Christs death then cannot that whole tribe be exempted from this villanous act which is the intendment of Burgensis a great favourer of that nation QUEST LXIX Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them Vers. 27. THus saith the Lord c. 1. Tostatus thinketh that it is not necessarie here to understand that Moses had any speciall commandement
such a great multitude 3. They which were penitent it is like kept them within sorrowing for their sinne the busie-bodies and carelesse people went up and downe in the streets whom the Levites as they met killed QUEST LXXI Why nonâ— came unto Moses but only of the tribe of Levi. Vers. 28. SO the children of Levi did c. 1. Some thinke that others which feared God in the campe might joyne themselves also unto the Levites who might be spared Gallasius But the text saith vers 26. that they were all Levites that came unto Moses there were none then but of Levi to whom Moses gave this thing in charge 2. Calvin saith Credibile est Levitas nominatim fuisse vocatos It is credible that the Levites were called by name which is the cause that none of any other tribe came But Moses proclamation was generall Who so pertaineth to the Lord let him come unto mee 3. Therefore this rather may be the cause why none of any other Tribe came though it is not to bee doubted that some among them feared God and were not polluted with this sinne of idolatry yet because they were not many of a Tribe it is like being ashamed of their paucity and small number they did forbeare to shew themselves likewise this was done singulari Dei consilio tractu by the singular counsell and instinct of God who drew the Levites unto him and put it in their minde to come that because the Lord had already appointed them for the Priesthood voluit Deus aliquo singulari facto eos reddere sacerdotio dignos God would by some singular fact make them worthy of the Priesthood and that by their zeale Aarons fall might be somewhat covered Simler And by this meanes eluitur infamia ipsi Levi posteris inusta c. that blot and infamy is done away which did cleave unto Levi and his posterity for the slaughter of the Sichemites for the which he received a curse of Iacob in stead of a blessing which curse is now taken away and they are rewarded and honoured of God for this their zeale for the which Moses pronounceth a blessing upon them Deut. 33.8 Gallas QUEST LXXII Of the number of them which were slaine whether they were three thousand or twenty three thousand as the vulgar Latine readeth Vers. 28. ABout three thousand men 1. The vulgar Latine text readeth after some copies which Lyranus and Tostatus follow 23. thousand after other triginta tria millia 33. thousand as Vatablus and Osiander set downe the Latine text which oversight of the Latine Translater is diversly defended 1. Some thinke that the Hebrew text making mention but of three thousand meaneth the principall only which were slaine the Latine in the number of 23. thousand comprehendeth the number of the whole 2. Rab. Salomon thinketh that there were divers slaughters of the people some died of drinking the bitter water others were slaine by the Levites and some were smitten and plagued of God and that all these are summed together in the number of 23. thousand those which the Levites only killed were three thousand So also Ferus But if all this should be granted yet cannot the Latine Translater be excused in setting downe 23. thousand whereas three thousand only are named in the originall 3. Tostatus alleageth that whereas the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cishlosheth as three thousand the first letter caph which is used for a note of similitude may here stand for number of twenty But he himselfe misliketh this answer because neither is it the use of the Hebrewes to set downe their numbers by letters the Greekes and Latines doe and beside the Latine text doth expresse here a note of similitude quasi as it were or about 23. thousand 4. Wherefore Tostatus resolute answer is that in this place the Hebrew text is corrupt and that the Latine is the truer as the Talmudists themselves confesse that in fifteene places the Hebrew text is corrupt per errorem scriptorum by the errour of the Writers But this is a very absurd shift rather than they will acknowledge any errour oâ— oversight in the Latine to lay the fault upon the originall 1. Both the Septuagint and Chalde doe reade in this place three thousand which translations are more ancient than the Latine therefore in the originall the errour is not 2. There may be some scapes in the originall by the ignorance or negligence of the Writers as in the mistaking of a letter or such like but to put in one word for another both of unlike signification and sound cannot be the Writers errour as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shelosheth signifieth three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geserim twenty there is no affinity betweene these words 3. The Latine translation hath many such like scapes as Gen. 8.4 whereas the Hebrew hath the seventeenth day of the moneth the Latine readeth the seven and twentieth and many such places may be noted in the Latine which cannot be justified as is elsewhere shewed at large As therefore it erreth in one place so it may be subject to errour in another 4. And how should the Latine text come to be privileged from errour the writings of the Prophets only which were directed by the Spirit of God have that privilege but the Latine Translater had not a Propheticall spirit 5. The Hebrew is more ancient than the Latine and the Latine is translated out of the Hebrew fountaine and the Jewes have beene most carefull to preserve the originall copies pure therefore in all likelihood the Latine is more subject to corruption than the Hebrew 2. Wherefore the ingennous modesty rather of those Popish Writers is here to be commended which confesse the Latine text here to be corrupted as Montanus who hath herein amended the Latine and Cajetanus Vatablus Lippom. Whereof this is an evident argument because the Latine copies disagree some have triginta tria millia 33. thousand some viginti tria â—3 thousand as is before shewed some tria millia three thousand as that which Montanus followeth in the great Philips Bible QUEST LXXIII How the Levites are said to consecrate their hands Vers. 29. COnsecrate your hands unto the Lord c. 1. The Latine Translater readeth Consecrastis manus Ye have consecrated but it being put in the imperative moode consecrate yee sheweth that these words were spoken not after the slaughter was made but either before to incourage the Levites Vatablus Calvine Cajetane or while they were in the act doing Moses by these words animated them Iunius 2. By consecrating their hands 1. Tostatus understandeth that as in their consecration their right thumbes and toes were anointed with bloud so now by shedding of bloud they should be consecrate and as it were initiate in the Priesthood 2. But the meaning is nothing but this that this their service should be instar sacrificii acceptable to God as if they had offered a sacrifice they did consecrate their
alleaged QUEST LXXXII Whether Moses did well in wishing to be raced out of the booke of life and in what sense he so prayeth NOw then seeing the elect which are once written in the booke of life can never be blotted out and Moses was not ignorant thereof how could he pray so directly against the will of God 1. Some thinke that he might so pray to be raced out not as he was there eternally written according to Gods prescience but in respect of his present state of grace as Lippoman saith that when Moses sinned at the waters of strife delevit eum de libro secundum praesentem justitiam God blotted him out of his booke in respect of his present justice but afterward put him in againe c. But it cannot be so here for seeing none are so blotted out but by their sinne for Moses to desire to be so raced out had beene petere peccare mortaliter to crave to sinne mortally and againe God doth not thus race out any in respect of their unrighteousnesse but they race out themselves 2. Some thinke that Moses thus prayed quia turbatus erat because he was troubled and perplexed and did not consider at that instant whether that were impossible which he desired and they thinke he thus spake ex impetu passionis in the heat of his passion Ex Lyrano And Calvin saith not much unlike Mosem tanta vehementia fuisse abreptum ut loquatur quasi ecstaticus That Moses was carried away with such vehemencie that he spake as a man beside himselfe But Lyranus reason confuteth this answer because tranquillitas mentis tranquillity of minde is required in him that commeth unto God 3. Augustine giveth this exposition Ego sum certus quod non delebis me de libro vitae c. I am sure that thou wilt not blot me out of the booke of life and so Lord let me be as sure that thou wilt not destroy this people Ex Lyran. Tostat. But in that to this part of Moses request the Lord answereth negatively that he will not blot out him but whosoever sinneth Moses spake not so in that sense of his owne confidence and assurance for then the Lord would not therein have contradicted him but rather have given consent unto his speech as approving his confidence or else it would seeme to be an impertinent answer neither of which is to be admitted 4. Rupertus whom Ferus followeth thinketh that Moses speaketh affirmatively in this sense that if so the Lord in mercie would not pardon the peoples sinne but deale rigorously consequitur ut me de libro tuo deleas it must also follow that I be blotted out of the booke of life But this should have shewed Moses to be wavering and doubtfull of his owne salvation whereof the faithfull have such confidence and assurance that though thousands should perish they would make no question of their owne salvation 5. Lyranus giveth this interpretation that Moses thus spake Secundum dispositionem partis inferioris anima According to the disposition of the inferiour part of his minde that is in his affection and desire though it were not so in voluntate rationem superiorem sequente in his will following his judgement the superiour part of his soule as Christ in his desire wished the cup to passe from him yet simpliciter vellet pati simply would suffer and so Moses here simpliciter voluit non deleri simply would not bee blotted out But this example is nothing like 1. For first divers of the ancient Writers prove out of this place the two wils of Christ as Athanasius Humana voluntas propter infirmitatem carnis refugiebat passionem His humane will by reason of the infirmity of the flesh refused to suffer sed divina prompta erat but his divine will was ready c. So also Hierom then in this sense this example fitteth not Moses at all who had not two such wils as Christ had 2. But allowing Christ here to pray as man which is rather to be received for as God he prayeth not but is prayed unto We may further admit that distinction of Peter Lombard that there is Duplex affectus mentis sensus A double affection of the minde and of the sense Christ in the affection of his minde and judgement was willing to suffer but sensualitatis affectu in the affection of his sense he desired the cup to passe but this was a naturall desire in Christ to escape death now in Moses to wish not temporall but eternall death was a supernaturall desire and therefore proceeded not from the sensuall part of his minde but rather out of his most inward feeling and meditation 6. Tostatus thinketh it to be a parabolicall speech Ad signandum intentionem defideriâ— To shew the intention of his desire like unto that of Rachels unto Iacob Give me children or else I dye Gen. 30. and yet Rachel would rather have chosen to live and have no children than to have children and then presently die like as if a man should say Doe this thing for mee or else kill me and yet he had rather that thing should be left undone than himselfe to be killed and after the same manner doth Moses pray here But this were for Moses to speake one thing and meane another And as Hierom well compareth them together Moses spake here with the like affection that S. Paul prayeth to be an anathema and accursed for his brethren sake which the holy Apostle spake with his whole desire calling Christ to witnesse that he lied not As S. Paul is not to be taken there to speake parabolically or figuratively but even from his heart so doth Moses here 7. Borrhaius saith that Moses thus prayeth with a condition Si non vis if thou wilt not pardon Israel then race me out I am vero Moses non velle Deum Israelem in totum perdere fide agnovit Now Moses was sure by faith that God would not wholly destroy Israel But Borrhaius maketh that the conclusion here God will not destroy Israel therefore I cannot bee blotted out c. which Moses useth as an argument to perswade the other Race mee out of thou wilt not c. And beside Moses here prayeth not that the Lord would not wholly destroy the people for that God had granted him before vers 14. but that the Lord would forgive them their sinne and be fully reconciled 8. Iunius understandeth this desire of Moses also to be conditionall but in another sense as this condition he would have supplied Si Deo placebit si videbitur If it shall please God if it shall seeme good unto him which condition the Apostle would have generally understood Iam. 4. So also Marbachius would have the like condition expressed Si possibile fit If it be possible as our Saviour putteth in that condition If it be possible But these instances are not alike in temporall things because Gods will is not revealed unto us we
must limit our desires with a subordination of our wils unto Gods will as our blessed Saviour there prayeth out of the naturall will and desire of man not looking unto Gods secret counsell But in spirituall things where Gods will is evidently knowne as Moses knew that it was impossible for Gods decree in the election of his Saints to bee changed it had beene an idle and superfluous condition inwardly to have so conceived or outwardly to have professed if it were possible himselfe knowing the contrary that it was impossible 9. And to say that Moses preferred the safety of the people before his owne soule as Calvin seemeth to affirme Nihil aliud venit in mentâ—â— quam ut salvus fit populus Nothing else came into his minde than that the people should be safe may be thought to be against the rule of charity for though another mans soule ought to be dearer unto mee than mine owne bodily life yet my soule ought to be dearer unto me than all mens soules in the world And Tostatus further addeth that if all the soules of the Saints yea of the Virgin Marie should perish unlesse my soule perish Citius deberem eligere omâ—es illas perire quam animam meam I ought rather to wish all their soules to perish than mine owne 10. Wherefore this only remaineth to be the meaning and sense of Moses fervent desire here that because the salvation of Israel was joyned with Gods glory both in respect of the promises made to Fathers which it was not for Gods honour to frustrate and to prevent the blasphemies which the Egyptians and other would be ready upon the ruine and destruction of the Lords people to cast out against him Moses therefore Non tantum populi salutem sed ante omnia gloriam Dei spectavit Did not only looke unto the salvation of the people but unto the glory of God so that in respect thereof is carelesse of his owne salvation Simler Pretiosa est nobis animarum salus sed multo pretiosior nobis esse debet gloria Dei The salvation of our soules is precious unto us but Gods glory ought to be more precious unto us Gallas So Moses in this place prayeth not as a man beside himselfe not considering what he said as neither was Paul forgetfull of himselfe when he wished to be accursed so Israel might be saved for Paul so writeth Post longam meditationem After long meditation and â—dvisement QUEST LXXXIII In what sense the Lord saith I will put out of my booke c. Vers. 33. WHosoever hath sinned against me him will I put out of my booke c. 1. Some doe gather hence Inconsideratè precatum Mosem That Moses prayed inconsiderately quia castigat Deus praepostorum ajus votum because God correcteth his preposterous desire Calvin But Ferus collecteth better as if the Lord should say thus Delector quidem tanto charitatis tuae ardore c. I am delighted with such great heat of charity but justice must be kept which condemneth not the innocent c. 1. Hugo de S. Victor understandeth the Lord here to speake of blotting out not secundùm praescientiam Dei according to Gods prescience but secundum praesentem statum in respect of their present state So also Tostat. quaest 44. But the Lord answereth to Moses petition in his sense which was to be raced out of his booke rather than the people should perish not in respect of his present state for that had beene to desire to sinne and by sinne to be raced out but eternally therefore in that sense the Lord also maketh answer 3. Some hold indeed that God may race out the very elect upon their sinne Marbach But that were to make God mutable and changeable See this assertion confuted before quâ—st 80. 4. Iunius maketh it a conditionall speech si aliqui delendi essent if any were to be blotted out then they which sinne shall be so raced out But the Lord speaking here of notorious sinners pronounceth certainly what shall be their end they shall have no part in God 5. Some interpret it only of the manifestation of the rejection of the wicked Deâ—â— tandem patefacturum reprobâ—s c. That God will at the length make manifest the reprobate which for a while seemed to be counted in the number of the elect Calvin But the Lord answering to Moses petition keepeth the same sense now Moses by racing out meaneth not any such manifestation for he was no reprobate but indeed an actuall blotting or putting out therefore that must be also the Lords meaning here 6. Borrhaiâ—s giveth this sense of these words Whosoever hath sinned c. that it must not be understood of every sinne but of such as sinne and are not restored by repentance So also Ferus Qui peccaverit mihi He that sinneth against me quò inâ—â—itur finalis impâ—â—nitâ—ntia by the which is signified finall impenitencie This exposition is sound but yet it taketh not away the doubt and scruple which lieth in the other words him will I put out c. and not in these 7. Wherefore I rest in Gallasius interpretation Delere hic dici impropriè atque accipi pra rejici reprobari That to blot out is spoken improperly and it is spoken to be rejected and become a reprobate the Lord will blot them out that is they shall not be numbred among the elect And this exposition is warranted by that place Psal. 69.28 Let them be put out of the booke of life neither let them be written with the righteous to be put out then of the booke of life is as not at all to be written there QUEST LXXXIV What day of visitation the Lord meaneth here Vers. 34. IN the day of visitation c. 1. Some of the Hebrewes say Primum diem anni That the first day of every yeere is this day of visitation But God did not use to plague them upon every such day 2. Some understand it of the captivity of Babylon but beside that other causes are shewed by the Prophets of that captivity so the sinnes of the ages then present God would not visit the sinnes of the fathers upon so many generations he saith he will visit the iniquities of the fathers but to the third and fourth generation 3. The Interlinearie Glosse referreth it to the Romanâ— captivity But our Saviour in the Gospell sheweth there was another cause thereof for that they did not know the time of their visitation Luk. 19.44 Christs bloud which the Jewes wished to be upon them and their seed calleth for vengeance against them 4. Lyranus taketh this day of visitation for the day of finall judgement So also Osiander But that judgement shall be generall the Lord here speaketh of a particular day of visitation for the Israelites onely 5. Some thinke that God sent a speciall plague not long after for this idolatry which is mentioned in the last verse of this chapter Tostat. quaest 46. So also Iunius
Analys But we reade not of any such plague mentioned in the Scripture and therefore it being a conjecture without ground is with more reason rejected than received 6. Rab. Salomon thinketh that every day wherein the Hebrewes were punished was this day of visitation and R. Moses Gerundens saith that there is no revenge to this day in Israel Wherein there is not an ounce of the iniquity of the calfe Ex Oleaster But the Lord meaneth some speciall day of visitation here Tostat. quaest 46. And this is the Jewes blindnesse to thinke still that they are punished for their fathers sinnes because they see not their owne 7. Simlerus and Borrhaius Pelargus doe thinke this day of visitation to be understood of all those plagues and calamities which they suffered in the desart where all their carcasses fell which were above twenty yeere old when they went out of Egypt onely Caleb and Ioshua excepted And though this befell them for their murmuring as is declared Numb 14. yet other former sinnes might concurre withall 8. But it is not necessary to set downe any certaine time of punishment which should be this day of visitation Cum varie tum in paâ—res tum in filios Deus animadvertit Seeing God did divers wayes punish both the fathers and the children Gallas And it is no new thing with God Plura simul peccata uno vindictae genere vocare in judicium In one kinde of punishment to judge many sinnes Calvin Therefore seeing God often times deferreth the punishment of the fathers to the third and fourth generation the Lord afterward when he saw his time and other sinnes gave occasion did also remember this 9. But together this must be understood that God would in the meane time expect their repentance and if they did not repent then when time served he would remember them accordingly Marbach Yet the Lord doth also herein a manner foretell that the people would give novas subindies occasiones new occasions still of punishment such was their hardnesse of heart Calvin QUEST LXXXV When the Lord plagued the people for the calfe Vers. 35. SO the Lord plagued the people 1. R. Salomon thinketh that this was some plague sent into the host by the Lord at this time beside the slaughter of three thousand by the Levites So also Tostatus But there being here no expresse mention made thereof this opinion wanteth a foundation to be built upon 2. Lyranus addeth further that thus the Latine text may be helped which readeth 23. thousand for three thousand these 20. thousand might be those which died of the plague But Tostatus taketh away this answer for still if the originall only make mention of three thousand and the Latine of 23. thousand it must needs be in errour departing from the Hebrew fountaine quaest 46. Yet Tostatus falleth into a worse inconvenience in justifying here the Latine text before the Hebrew as is shewed before quest 72. 3. Therefore these words And the Lord plagued the people have relation to the slaughter of three thousand made by the Levites vers 28. and it is said the Lord plagued them that they might know that this punishment Non à Mosis arbitrio sed judicio Dei profectum est Proceeded not from Moses minde but from the judgement of God Gallasius So also Simler Calvin Oleast Osiand Marbach Pelarg. 4. Iunius thinketh that this plague was alio tempore at another time when the Lord punished them for other sinnes But the former exposition is to be preferred because wee reade not of any such plague inflicted for this sinne So Hugo de S. Victor interpreteth so God plagued the people sciliâ—et supradicta interfectione c. that is by the former slaughter which the Levites made whence it appeareth Hâ—c instinctu Dei factum non malevolentia Mosis That this was done by instinct of God not through the malice of Moses QUEST LXXXVI Of the difference betweene the act of sinne the fault staine and guilt Vers. 35. BEcause they made or procured the calfe which Aaron made The Latine Translater readeth the Lord plagued them pro reatu vituli for the guilt of the calfe that is the sinne committed about the calfe Tostatus hereupon taketh occasion to shew the difference betweene pâ—ccaâ—â—do reatus the sinne and the guilt thereof which Hierom thus translating seemeth to confound and because some use may be made of his tractate here I will compendiously and summarily abridge it In every sinfull act then there are five things to be considered Actus peccati cuâ—pa â—acula reatus poena The very act of the sinne the fault the blot the guilt the punishment 1. The act of sinne as it is an act is not alwayes evill for idem est actus in peccato in honesto there is the same act in substance in sinne and in that which is honest as in adultery there is the like externall act as in lawfull matrimony the fault which is in respect of the circumstances which are not observed maketh the difference 2. The second thing to bee considered is culpa the faultinesse of the action which is committed by the not due observing of circumstances which are these 1. Quid what it is that he doth whether it bee lawfull or unlawfull honest or dishonest 2. Quantum the quantitie must bee considered as one may steale much or little and raile sparingly or with a full mouth 3. Quoties how often for hee that committeth the same sinne often is more blameable than he which doth it but seldome 4. Qualiter in what manner whether willingly or unwillingly whether hee be quicke or slow in doing it 5. Cum quo with what instrument as he that smiteth with a stone is not equall to him that striketh with a sword 6. Ad quem with whom the sinne is committed as fornication betweene them that are married is more heinous than betweene single parties 7. Vbi where in what place as to steale any thing out of the Church is worse than out of an house 8. Quando when for it is more to sinne upon the Lords holy day than upon another 9. Ad quid to what end for the end maketh a thing of it selfe lawfull unlawfull to make an action good all these things must concurre but it is enough to make it evill if it faile in any of them Now this faultinesse of the action passeth with the action it selfe which is the subject thereof and remaineth not 3. But there is left behind macula a certaine staine or blot in the soule whereby the image of God is deformed 4. And beside this staine there is a guiltinesse of punishment 5. And then the last thing is the punishment it selfe in this world or the next QUEST LXXXVII How God may justly punish twice for one sinne BUt seeing it is here said that God plagued the people how can it stand with Gods justice to punish them againe for the same sinne as he threatneth he will visit their sinne in
face afterward 6. Wherfore by this phrase is only meant that cleere revelation which the Lord shewed to Moses more than to any other so that it is spoken comparatively to other Prophets the Lord will speake by vision and dreame but to Moses mouth to mouth Num. 1â— 8 Simler He spoke to him face to face valde familiariter very familiarly his divine essence he could not see as the Lord answereth him afterward vers 20. Lyranus As a friend imparteth to a friend his secretâ— and counsell so Deus non abscondebat ab illo consilium God did not hide from him his counsell Rupertus The face of God is the knowledge of God Cognoscitur Deus per speculum cognoscitur per seipsum God is knowne as by a face in a glasse he is seene by himselfe in a glasse here in himselfe in heaven Gregor Moses saw God here as in a glasse but as he is in himselfe he could not see him But it will be objected that Iacob also saw God face to face therefore he saw as much as Moses but the meaning onely is that God appeared there to Iacob more manifestly than before sed pro ipsius gradu mensura but according to his degree and in measure Gallas Marbach Burgensis hath another answer that he which spake with Iacob face to face was an Angell he is called Elohim which name is given unto Angels as well as unto God but here he that spake with Moses is called Iehovah which name is proper and peculiar unto God But in as much as that Angels name was ineffable for Iacob desired to know it but it was not declared unto him it is certaine that it was Christ himselfe who in hmmane shape there wrestled with Iacob and therefore I preferre the former answer QUEST XX. Why Ioshua is here called a yong man Vers. 11. HIs servant Ioshuah a yong man 1. Ioshua was not in respect of his yeeres a yong man but was at the least at this time 43. yeeres old as Simlerus collecteth for he lived after this fortie yeeres during the sojourning of Israel in the desart and afterward was Captaine and Governour of the people 27. yeeres which all make together 100. and 10. which was the whole age of Ioshuah But allowing unto Ioshuah 17. yeeres of government only as Iunius which is more probable then Ioshuah was 53. yeeres old at this time And it is evident that Ioshuah was of good yeeres and experience who was before made Captaine of the warres against Amalek chap. 17. 2. And that Ioshuahs time of government was not 27. but only 17. yeeres may bee thus gathered from the going out of Israel out of Egypt unto the fourth yeere of Salomons raigne are 480. yeeres 1 King 6.1 which are thus gathered fortie yeeres in the wildernesse the Judges make 299. yeeres Eli Samuel and Saul 80. David 40. of Samomons reigne there must be counted foure there want only 17. yeeres to make up the former summe of 480. which time must be given unto Ioshuahs government and no more 3. He is therefore called a young man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnar not so much with relation to his manners because he was integer an upright man and innocent without guile or fraud Simler Cajetane or in respect of his service or attendance as sometime in that sense puer a lad is taken for a minister as Iun. Oleaster Tostatus for there is another word meshartho which signifieth his minister Lippoman But it either may be taken here pro discipulo for a disciple or scholar as our blessed Saviour after his resurrection said to hâ—s Disciples children or lads have ye any meat Ioh. 21. Lippoman or else he is called juvenis respectu Mosis a young man in respect of Moses Lyranus QUEST XXI Whether Ioshuah is here understood not to have departed from the Tabernacle Vers. 11. DEparted not out of the Tabernacle 1. The most doe understand this of Ioshuah that he departed not out of the Tabernacle But after the Lord was departed from Moses and the cloud removed mâ—nebat ibi ad custodiam he remained there to keepe it Oleaster ne cui pateret accessus homini aut bestiae that none should come neere it man or beast Tostat. qu. 11. 2. Upon this ground they further make Ioshuah a type of Christ qui semper in conspectu Dei intercedit pro nobis who is alwaies in the fight of God to make intercession for us Osiander Rupertus maketh Ioshua a figure of the Gospell as Moses signifieth the Law Spiritus viviâ—icans à tabernaculo cujus pontifex Christus non recedit The quickning spirit doth never depart from the Tabernacle the high Priest whereof is Christ which spirit the Law hath not Gloss. interlin applieth Ioshuahs continuall being in the Tabernacle unto Christs promise that he would be with his Disciples to the end of the world 3. Some hereupon further note that Aaron quasi sacerdotio suo privatur Aaron is for the time deprived as it were of his priesthood and the keeping of the Tabernacle committed to Ioshua Simler Pelarg. 4. But all these collections are grounded upon the false interpretation of the text for this last clause must be referred unto the Lord mentioned in the beginning of the verse not unto Ioshua for over the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnar is the distinction rebiah which doth distinguish and divide it from the sentence following So that thus the sentence must bee read When Moses returned into the host and his servant Ioshua a yong man hee departed not from the middest of the Tabernacle that is God who was present in the visible signe of the cloud Iun. The meaning then is that the cloud departed not from the Tabernacle which was without the campe whereby the Lord signified that he would not go among them as he had said vers 3. And seeing Moses could not enter into the Tabernacle while the cloud was thereon chap. 40. how is it like that Ioshua could abide there continually And further whereas only Moses and Ioshua as Cajetane noteth were admitted to come unto the Tabernacle quia soli immunes erant à peccato populi because they onely were free from the sinne of the people it was fit that Ioshua should attend upon Moses being his Minister and that Moses should not go and returne alone into the campe 5. Procopius so understandeth it as that Ioshua intra castra se continet did keepe himselfe within the campe because he was yet but a young man and not perfect and so not fit to be admitted to the colloquie or speech of God But Ioshua neither stayed in the campe when Moses went forth to the Tabernacle neither yet is it to bee supposed to have stayed behind in the Tabernacle when Moses returned but he did accompanie him and attend upon him both to and from the Tabernacle 6. The Tabernacle needed no keeper God shewing there continually evident signes of his presence the cloud
by day resting upon the Tabernacle and fire there appearing by night QUEST XXII When the Lord thus said to Moses Vers. 12. THen Moses said unto the Lord. 1. Tostatus admitteth that all this which followeth to the end of the chapter is set downe in the same order of time as it was done and that there is no anticipation of the historie as there is before from these words in the fourth verse And when the people heard c. unto these words vers 12. Then Moses said to the Lord and he yeeldeth three reasons why the historie is transposed in the former place and not in this 1. Because in the beginning of the next chapter there is a word of coherence deinceps afterward which coupleth that historie with that which goeth before 2. The argument is continued from the 12. verse to the end of the chapter and so one thing hath dependance of another 3. The historie must not be transposed without great necessitie for then we shall have no certaintie in Scripture in what order any thing was done Contra. As these reasons may well be admitted for the consequence and coherence of the rest which followeth in this chapter that the things here rehearsed were done before Moses was called up with the second tables so they serve as well to prove that the former narration from vers 4. to vers 12. which Tostatus thinketh to have been done after Moses comming downe from the mount is set in order according to the time of the doing and went before Moses going up the second time into the mount 1. There is the same word of coherence used in the beginning of the 12. verse vaiomer and Moses said which beginneth the next chapter vaiomer and the Lord said 2. There is also a coherence of the matter and argument for Moses having shewed how the Tabernacle where was Gods visible presence was without the host which was a signe of the Lords departure from the people now Moses entreateth the Lord that he would returne unto his people and that his presence might go with them 3. Neither is there any necessitie why the former historie should be imagined to be transposed and therefore according to Tostatus owne conclusion Semper est accipienda quaelibet litera c. Every place of Scripture must be taken according to that order wherein it is set downe without any anticipation or recapitulation nisi ex litera ipsa vel aliâ—â—de demonstrâ—tur c. unlesse by the letter it selfe or otherwise it may be shewed that it is otherwise to be taken Tostat qu. 13. QUEST XXIII How Moses desireth to know whom the Lord would send with them seeing he had promised before to send his Angell Vers. 12. THou hast not shewed whom thou wilt send with me And yet the Lord had pormised to send his Angell before them vers 2. 1. Some thinke that Moses causatur differri adventum Messia doth complaine that the comming of the Messiah was deferred Lippom. And that he speaketh of one which should lead them not into that earthly countrie sed in terram viventium but into the land of the living Rupertus But it is evident that Moses heere speaketh of the conducting of them into the promised land therefore he saith vers 15. if thy presence go not with us carrie us not hence neither was Moses ignorant of the true Messias who should conduct him and all Gods people to the heavenly Canaan 2. Some againe take it as though Moses should desire some assistant and associate videbat se solum omni auxilio destitutum he saw himselfe to be left alone and void of all helpe for Aaron who was joyned with him before had made himselfe unworthie of the government and Ioshua was yet too young to take upon him the administration Gallas But it appeareth by the Lords answer vers 14. My presence shall go with thee that Moses required no humane coadjutor to be given him but the Divine assistance 3. Osiander thinketh that Moses thus saith because the Lord had retracted and revoked his former grant that his Angell should go before them and therefore laboureth for the renuing of this promise But it is evident that twice together the Lord promised to send an Angell chap. 32.34 and 33.2 but it no where appeareth that the Lord retracted that promise 4. Oleaster thus reconcileth these places Quia non acceptaverat Angeli ducatum because Moses had not accepted of the guiding and leading of an Angell which was promised therefore he further presseth God to know who shall be sent with them But seeing this Angell should cast out the Canaanites before them vers 2. it is not like that Moses would not accept of so gracious a promise 5. Calvine thinketh that the Angell before promised to be sent was a created Angell and ministring spirit and that being a common benefit which is granted to other nations over whom the Angels of God are set therefore de continua serie prioris gratiae certior fieri cupit he desireth to be sure of the continuall course of Gods former grace But Moses could not be ignorant that the Angell which was promised to be sent before them was God himselfe of whom the Lord had said before chap. 23.21 my name is in him 6. Some understand it of the meanes ostende mihi media auxilia shew mee the way and meanes whereby I should evercome so many nations Ferus But this had been curiositie in Moses to have enquired after the particular meanes and it had shewed some weaknesse and infirmitie in him 7. Cajetane interpreteth thus God had promised his Angell before but he shewed not quem Angelum what Angell he would send quantae authoritatis cujus praesidentiae of what authoritie and presidencie Lippom. But Moses looketh higher than to the presidencie of Angels for he saith vers 15. If thy presence go not with us carrie us not hence 8. Burgensis hath this observation that Moses intelligitur implicite petivisse quod regimen populi esset sibi commissum sine alicujus Angeli praesidentia c. is heere understood secretly to have made request that the regiment of the people should have been committed to him without the presidencie of any Angell But Moses rather declined the government of the people as being to heavie a burthen for him to beare as Numb 11.14 I am not able to beare all this people alone therefore it is unlike that hee desired here the sole government This opinion of Burgensis shall bee handled more at large in the next question following 9. Therefore Moses meaning is nothing but this that whereas onely he had a generall promise before that an Angell should be sent but the Lord himselfe would not go that is in those visible signes and working wonders for them Moses desireth here to be instructed in the manner which he calleth the waies of God vers 13. whether the Lord would still go before them in the cloudie and fierie pillar and dwel among
them in his Tabernacle as he had promised Iunius who here translateth Thou hast not shewed quae missurus what things thou wilt send but this translation seemeth not to be so fit sending in this sense is properly of persons not of things yet the sense that Iunius giveth is consonant unto the text So also Lyranus Non sufficiebat Mosi nisi ei assisteret modo praedicto It contented not Moses unlesse the Lord would assist them as he had done before Mosis petebat sibi assignari praecessorem qui miracula operaretur Moses desired heere one to be given to go before them which should worke miracles such as had been done before Tostat. qu. 13. QUEST XXIV Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh NOw commeth Burgensis opinion before rehearsed further to be discussed and examined His assertion is this that Moses heere is desirous to know whereas God had promised to send an Angell whether praecursorem praeceptorem a forerunner to drive out the nations before them and an instructer also whom they should obey as before was prescribed chap. 23.21 are now but onely as a guide and forerunner no longer as a teacher and instructer and so Moses doth secretly insinuate that the sole gevernment of the people should be committed unto him wherein he saith the Lord condescended to Moses request for this his opinion further he alleageth these reasons 1. The great merit and worthinesse of Moses is to bee considered who now after his fortie daies fasting had profited and increased both in contemplation having had conference with God and in active vertues both in shewing his zeale toward God in putting the idolaters to the sword and his great charitie in preferring their safetie before his owne salvation And therefore the Lord held him meet and worthie to whom the sole government of his people should be committed 2. It is said also Deut. 32.12 The Lord alone led them and there was no other God with him God alone without the leading of any Angell guided and protected them 3. Michael the Arch-angell appearing unto Ioshua said As a captaine of the Lords host am I now come Iosh. 5.14 as if he should have said Ego impeditus fui tempore Mosis magistri tui sed nunc venio I was hindred in the time of thy master Moses but I now come whereupon Burgensis inferreth that subjectio populi Israelitici ad Angelum incepit à Ioshua c. the subjection of the people to the Angell began from Ioshua not from Moses Contra. Mathias Thoring in his replies confuteth this phantasie of Burgensis as hee calleth it and thus answereth his reasons 1. Though Moses were an excellent man and in high favour with God yet was he not to be compared with Christ Qui usus est ministeriâ— Angelorum in multis Who in many things used the ministerie of Angels and of whom specially the Psalme speaketh He shall give his Angels charge over thee c. Psalm 91. not that Christ needed their ministerie but propter Hierarchicam institutionem because of the order of the celestiall Hierarchie God hath appointed the Angels and blessed Spirits as the Ministers of his will 2. And in that place in Deuteronomie only strange gods are excluded not the ministerie of Angels which are subordinate unto God for by the same reason the ministerie of Moses should be excluded also 3. Neither can it be affirmed that the administration of the Angels was suspended untill Ioshuahs time for seeing the law was given by the administration of Angels as the Apostle sheweth Galath 3. much more motiâ— columnae the moving of the cloudie and fierie pillar was by their ministerie Deo tamen immutabiliter praesentâ— prasidente God yet himselfe being unchangeably present and president To this effect Thoring who here with great reason opposeth himselfe to Burgensis QUEST XXV When and where God thus said to Moses Vers. 12. THou hast said moreover I know theâ— by 〈◊〉 1. Burgensis thinketh that although it be not found in these verie words where the Lord so said to Moses yet equivalenter dicta fuisse c. words equivalent and of like force were uttered when the Lord said Let me alone c. For thereby Moses might perceive that hee was well knowne unto God seeing by his prayers hee was able to turne aside Gods judgements But by the rehearsall of these words in the same phrase afterward vers 17. I know thee by name it is evident that God had so said to Moses before 2. Augustine therefore resolveth Non omnia scâ—ipta esse quâ— Deus cum illo locutus est That all things are not written which God spake unto Moses 3. Oleaster further giveth this conjecture that it is like Deum hac in mâ—ntis colâ—oquio dixisse that God spake these things unto him in the mount for that was the most familiar conference which God had with Moses QUEST XXVI How the Lord is said to know Moses by name I Know thee by name 1. This is spoken humanitus according to the custome of men who know many by their face whom they know not by name but Princes and great men doe know by name and specially marke and regard those which doe attend upon them and so the Lord saith thus much in effect Novi te tanquâ—m Ministrum c. I know thee as my Minister and servant whom I often use Oleaster So the Lord also is said to know Moses by name because he was in great reputation and favour with him Tostatus And that hee had chosen him out of many for his service Calvin And God is said to know them that please him and not to know those which offend him Non quia ignorat sed quia non approbat Not because he knoweth them not but doth not approve them Augustine 2. God therefore herein sheweth what singular regard he had of Moses in respect of his knowledge God knoweth all men yea all things by their names as the Prophet saith Esay 40.26 Who hath created these things and calleth them by their names Non prâ—dissent ad esse nisi ea Deus vocasset ad esse For nothing could have a being unlesse God had called it to have a being Tostat. qu. 13. But God in respect of his grace and favour tooke speciall notice of Moses whom he vouchsafed to speake with face to face 3. God hath then a common knowledge of all his creatures but a peculiar of his elect Concerning his common knowledge Some have thought that God hath not particularium cognitionem the knowledge of particular things but as he knoweth his owne essence Some as Avicenna that God knoweth singularia universaliter particular things universally in respect of their generall causes not of the particular effects As if a man were skilfull in the celestiall globe he might foresee the particular eclipses in their causes though he see them not in
particular But we are not so to thinke of God for nothing is hid from his knowledge be it never so particular as our Saviour sheweth in the Gospell that the sparrow cannot light upon the earth without our heavenly Father Thomas But beside this common and generall knowledge of the creatures God taketh speciall notice of men and among them of the elect He is the Saviour of all men but especially of those that beleeve The Lord knoweth the wicked but as a Judge to condemne them suas novit ut pater ut servet hee knoweth his owne as a father to save them Borrh. 4. Yea and among all the Lords people Moses was of speciall grace with God that whereas the people of Israel were not knowne in their owne name but in the names of Abraham Isaak and Iacob Moses was knowne of God in his owne name etiamsi non esset filius although hee had not beene the son of Abraham c. Cajetan And as the proper name sheweth some speciall propertie so God had given him specialem gratiam prae caeteris speciall grace beyond others Pelarg. 5. Procopius addeth further that God hath a double knowledge one whereby hee knoweth everie thing and this knowledge neque recipit magis nec minus is neither more nor lesse hee knoweth all things alike there is another knowledge whereby the Lord only knoweth them that know him as the Apostle saith The Lord knoweth who are his And of this reciprocall knowledge the Apostle speaketh in another place Seeing yee know God or rather are knowne of God Galat. 4.9 And this knowledge is divers varie cognoscit Deus God in divers degrees knoweth those which know him as hee is diversly knowne of them 6. Rupertus further here hath this note it was no great a matter for Moses to be knowne of God and called by his name Moses for the Lord also called Pharaoh by his name Et nunquid in regno ejus hujusmodi vocabulis indigebemus And shall we need any such names in his kingdome Therefore in that he saith I know thee by name it must be understood in nomine Dei in the name of God which is called upon over thee for by this name is everie one knowne that is written in the booke of life as it is said Apocal. 3.12 I will write upon â—im the name of my God c. QUEST XXVII What Moses meaneth saying Shew me thy way Vers. 13. SHew me now thy way 1. The Latine text for thy way readeth thy â—hee whereupon many of the ancient writers have taken occasion of long discourses concerning the vision of God Super quae saith Lippoman tot clarissima virorum ingenia multa scitu dignâ— c. Upon the which word such excellent wits have set forth many worthy things c. But the foundation being not found that which they build hereupon is impertinent concerning the vision of God occasion shall bee offered to treat afterward 2. Tostatus by way understandeth cognitionem creaturarum the knowledge of the creatures which is the way to know God by but Moses speaketh of such a familiar knowledge whereby hee may finde grace in Gods sight as it followeth in the next words which the generall knowledge of the creatures cannot doe 3. Ferus herein noteth Moses curiositie that he was not content an Angell should goe before them but vult scire modum he would also know the manner and therefore the Lord reproveth his curiositie in the words following My presence shall goe before thee as if the Lord should say Let this suffice thee why desirest thou more But it is evident vers 17. that the Lord granted Moses request here therefore the Lord reproved him not but approved it 4. Burgensis giveth this sense as Moses had insinuated in his prayer that the sole regiment might bee committed unto him so now hee prayeth that the Lord would shew him his wayes that is his manner of government Vt possim te imitari in hujusmodi regimine That I may imitate thee in this government But it is shewed before that Moses had no such intendment to desire the sole regiment quest 23 24. 5. Borrhaius referreth it to the knowledge of the Messiah who is the way the life the truth but it is evident vers 15. that Moses specially meaneth the way which they should goe and how they should be directed unto Canaan 6. Oleaster by the way understandeth the will of God that Moses might understand which way to please him for he that is acquainted with ones manners best knoweth how to satisfie and content him in which sense David saith Shew me thy wayes and teach me thy paths So also the Chalde viam bonitatis tuae shew mee the way of thy goodnesse But these wayes the Lord had shewed unto Moses in the mount how he would be served 7. Some doe thus expound Shew me thy wayes per quam scilicet ducam populum tuam by the which I should lead thy people Vatab. Ne in aliquem miserabilem errorem inciderent Lest they might erre in the wildernesse Lippom. So also Osiander But that which Moses requested here the Lord granted yet the way in the wildernesse hee shewed him not otherwise than going before them in the cloud as hee had done before for thereto afterward he desired the company of Hobab to shew them their way and the best camping places Numb 10.31 8. Gallasius applieth it to the government Teach me thy way that is rationem quam in hoc tam difficili negotio sequi debeam the manner which I shall follow in this difficult businesse But Moses expoundeth it of Gods going with them vers 16. as he had done formerly 9. The Hebrewes have here a fabulous narration how Moses made this request beside his first intendment which was onely to desire a guide to be given them upon this occasion There came a traveller and sate downe by a well and going away left a bag of money behinde him there followed another and carried it away likewise came the third whom the first returning for his money finding there demanded his bag of him who denied it and thereupon being provoked still by the other he killed him Moses seeing what had happened desired of God the way how to finde out the truth and to give right judgement and then the Lord answered him that there was no wrong done for the first passenger stole the money from the seconds father and the third had slaine before the first passengers father and therefore was justly killed by him But all this is a verie unlikely tale 1. For Moses being in the mount neither could see what was done below for then he might have seene the golden Calfe before he came at the camp as well as have heard the noise 2. And Moses still waiting upon the Lord though he had seene could not have attended any other thing 3. Neither was it likely that any travellers of other nations would have come so neere the host
of the people and not his owne 2. Cajetan also hath the like note Dola tibi non mihi ego enim non indigeo tua dolatione Hew to thy selfe not for me for I need none of thy hewing nor yet any of these tables 3. But it is rather a phrase of speech in the Hebrew tongue as Vado tibi ibo mihi Goe thee or I will goe me wherein the English phrase is answerable unto the Hebrew manner of speech And this kinde of speech is often used when no profit is intended as Numb 13.3 the Lord saith to Moses shelach 〈◊〉 Mitte tibi Send thee men to search the land which was not to Moses benefit Oleast So here lecut◠thee is added ex superabundanti of abundance more than needeth Tostat. qu. 2. 4. Lyranus noteth further that because Moses had broken the first tables it was just and right that he should make new QUEST III. Whether the Lord or Moses wrote in these tables and why I Will write 1. God himselfe did write the same words in these tables the ten Commandements which was in the former though Moses prepared them and whereas it is said afterward vers 28. He wrote in the tables it must be referred unto God not unto Moses some make this answer that God did write them because it was done by his authoritie but Moses ministerialiter Moses ministerially But that is not like for whence should Moses have these instruments wherewith he should grave these letters seeing he carried none into the mount Lyranus But to this reason Tostatus who doth often without cause oppose himselfe to Lyranus taketh this exception that as Moses had instruments wherewith to hew out of the rocke the tables so he might have other to grave with Contra. But Moses hewed out the tables after he was gone downe from the Lord before he came up againe and brought them readie hewen and made Moses then had no reason to carry any instruments with him 2. The writing mentioned vers 27. where the Lord saith to Moses Write thou these words is understood of Moses writing not the ten Commandements but the other lawes given in this place in an authenticall booke not in the tables of stone Tostat. Iunius as further is declared in the questions upon the 31. chap. vers 18. 3. In that Moses himselfe hewed these tables Procopius would have Christ the true Lawgiver shadowed forth Qui ipse carnis suae lapicida Who was the preparer and hewer out as it were of his owne flesh But more properly herein Moses resembled Christ that as the first tables being broken the second were prepared by Moses so the law of nature being decaied in man it is repaired in us by Christ and the image of God renued in us Simler Ferus 4. R. Cahadiagon sheweth divers frivolous reasons why these second tables fuerunt digniores primis were more worthie than the first but he is convinced by this that the first were both of Gods making and writing but the latter were onely written by the Lord and prepared by Moses QUEST IV. Whether Moses was to be readie the next morning and why Vers. 2. BE readie in the morning c. 1. Cajetan thinketh that this was not the next morning because the tables could not be hewed and finished in one day but he thinketh onely the time of the day to be noted that he should come up in the morning But beside that the phrase Be readie in the morning or on the morrow alwayes includeth a signification of the next morning following Moses should have beene left in great doubt and suspense when to come up if the Lord had not assigned the time as for the finishing of the worke there is no question but that Moses being thereunto appointed and so enabled of God might dispatch it in a day 2. Therefore Iunius opinion is rather to be received who giveth this sense as though the Lord should thus say to Moses Hodie illas expedi Make them readie to day that you may come up in the morning so also Tostatus who thinketh that when the Lord had thus said to Moses he descended and made readie the tables against the next day 3. By this then it is evident that when the Lord had all that communication with Moses as is set downe chap. 33. that Moses was not gone up to the Lord to the mount the second solemne time as thinketh Tostatus where he continued fortie dayes more for all that while he came not downe See before chap. 33. qu. 55. 4. The morning is prescribed as Lyranus thinketh Quia talis hora est convenientier c. because that houre is more convenient to talke with God as also Quia Deus amat hilarem obedientem servum The Lord loveth cheerfull obedience Ferus and he is bid to come up betimes as Tostatus thinketh that the people should not see what he carried quest 4. But seeing that Moses spent most of the day in hewing the tables it is not like that the people were ignorant what he did and Simlerus thinketh rather that the people saw Moses bearing the tables QUEST V. Why none are suffered to come up now with Moses Vers. 3. LEt no man come up with thee 1. At the first time when Moses went up to receive the Law Aaron Nadab and Abihu went up with him and 70. of the Elders and Ioshua accompanied him still after he had left the other but now none is permitted to come up with him because the Lord intended to shew unto Moses a more glorious sight which he would have none else made partakers of but Moses 2. This was not onely done for more reverence sake because the Lord shewed himselfe there in some visible signe as Lyranus for the Lord at other times as when he gave the Law the first time did shew himselfe by visible signes when yet no such prohibition was given therefore Burgensis noteth that this apparition was majori◠solemnitatis of greater solemnitie than the former and that the Lord did now shew his secrets to Moses which it was not lawfull for any other to see whereupon Moses face shined at his comming downe now and not before therefore curiositatis cohibenda causa to stay their curiositie none are permitted to come up with Moses Simler 3. Here is no mention made of thunder or lightning as in the giving of the Law Hic omnia laet◠sunt All things here are cheerfull because this was a signe of the giving of the Gospell Ferus 4. Another reason hereof that none ascended with Moses was to get him more authoritie with the people when they see that he onely hath accesse unto Gods presence Simler 5. And if Moses had taken some witnesses with him as hee did when hee smote the rocke it had not beene so much an act of faith as an evidence of their sight to acknowledge thus he received the law of God It pleased God therefore dare aliquem locum fidei to give some
place unto faith and yet take away all occasion of doubting God would not have them eye witnesses of all but to beleeve some thing And yet there was no doubt to be made that Moses received the law of God for they saw Moses to carrie up the tables bare without any writing and in the mount there was no graving instrument beside Moses face shined at his comming downe which shewed that hee had talked with God Calvin And the cloud in the mountaine testified that God was present and the Lord by his owne voice before had published the law Simler QUEST VI. Why their cattell are forbidden to come neere the mount Vers. 3. NEither let the sheepe or cattell feed c. 1. Rabanus whom Pelargus followeth by sheepe and cattell here understandeth Simplices terrenis operibus incubantes The simple and earthly minded which are not fit for celestiall contemplation but it is evident that the text meaneth not men here but cattell for they were excluded before Let not any man bee seene throughout all the mount 2. Some thinke that the cattell are restrained lest by the sight of them Moses might have beene interrupted in his contemplation but if this had beene the reason they should as well have beene kept off the first fortie dayes when Moses received all those ordinances of God and when Moses saw this glorious sight hee was set in the cleft of the rocke that no such object could withdraw his sight Tostat. quaest 4. 3. Therefore this was inquired for more reverence sake that the very place where the Lord appeared in this glorious manner should be reverenced though God be every where present yet hee at all times and in all places doth not require such reverence for then it were impossible for men to attend their necessarie worldly affaires but onely there where it pleaseth him to manifest himselfe as now in mount Sinai 4. And though the cloud never departed all this time from mount Sinai yet the Lord at sometimes shewed more conspicuous signes of his presence as in the giving of the law so that not at all times they and their cattell were forbidden to come neere the mountaine And now they are forbidden rather than before when Moses was the first fortie dayes with God because now the Lord shewed himselfe in more glorious manner than at any time before Tostat. qu. 4. 5. Beside by occasion of the sheepe and cattell the shepherds and heard-men might come neere also unto the mountaine and therefore this restraint is made to stay their curiositie Oleaster 6. And by this the men were admonished to be more carefull seeing the beasts should not be spared if they transgressed Marbach 7. Cajetan thinketh that the cattell were onely kept off on one part of the mountaine where the going up was but rather on every side the mountaine was to be cleared so farre as any fight might be had of that place where the Lord appeared unto Moses Tostat. qu. 4. For the whole mountaine was holy because of Gods presence QUEST VII Who is said here to descend and how Vers. 5. ANd Iehovah descended 1. Tostatus thinketh that an Angell of God which he thinketh assumed that glorious bodie which was shewed unto Moses thus proclaimed the name Iehovah quast 5. But seeing this name is not communicable to any creature as Burgensis calleth it nomen proprium divinum the proper name of God and this that here speaketh is said to be Iehovah could not be an Angell 2. Therefore their opinion is sounder which thinke this to bee the Lord Christ himselfe the Son of God who appeared to the Fathers Simler Qui Dominus est Angelus Testamenti promissus Who is both the Lord himselfe and the great Angell of the Testament which was promised Lippomen Pellican For the Apostle sheweth that this Angell whom they tempted and provoked in the wildernesse was Christ 1 Cor. 10.9 3. He is said to descend not that God doth either ascend or descend or goe from place to place but Symbolice Symbolically that is in respect of the signes of his presence as here God descended in a cloud likewise God is said to descend ratione nostri intellectus in respect of our understanding when he descendeth to our capacitie Simlerus And these are correspondent one to the other Moses ascendeth God descendeth Moses fecit quod praceptum erat Deuâ— implevit quod promiserat Moses doth as he is bidden the Lord fulfilleth what he promised Perâ—â— QUEST VIII Who proclaimed the name Iehovah God or Moses Vers. 6. IEhovah passed before his face and cried Iehovah Iehovah c. 1. The vulgar Latine readeth this in the Vocative case so also the Chalde paraphrast and inferreth in the former verse the name of Moses which is not in the Hebrew Moses 〈◊〉 nomen Domini And Moses invocated the name of God and putteth the verbs in the second person vers 7. Which keepest mercie unto thousands So also Ferus and Mathias Thoring defending Lyranus against Burgensis and Simlerus because they say it is not so fit that the Lord should be said to invocate his owne name as for Moses to doe it But the Latine translation upon the which this opinion is grounded doth evidently crosse the originall where vers 5. the name Moses is not found neither is it put in the second person in the Hebrew but onely in the participle notzer reserving pokedh visiting and so in the rest the word karah also signifieth not alwayes to invocate but to crie call or proclaime as Oleaster translateth elamavit he cried out 2. Some thinke that God first said these words and proclaimed his titles and names and then Moses statim sermonem assumpsit did presently take up the the same forme of speech Lippom. And thus he would reconcile the Hebrew text and the Latine translation The like he alleageth out of the new Testament that whereas one Evangelist after the parable rehearsed of the husbandmen that killed the heire and Christ demanded the question what will the Lord of the vineyard doe to those husbandmen one hath They said unto him he will come and destroy those husbandmen as though these words should be uttered by the standers by Matth. 21.41 yet both Mark chap. 12.9 and Luk. 20.16 these words are rehearsed as uttered by Christ himselfe Lippoman giveth this solution that after the Jewes had made answer in that manner to our Saviours demand Dominus mox sermonem reassumpsit the Lord presently reassumeth that speech and so he thinketh it is here that first the Lord spake these words and then Moses But this instance is nothing like 1. For the text may beare it in the Evangelists that those words were uttered first by the Jewes and afterward by our Saviour but here the text will not beare it that Moses uttered these words for it is said vers 6. The Lord passed by and cried He then that passed by Moses the same thus cried 2. Neither yet doe the two
as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the swallowing up of Cora Dathan and Abiram by the earth and the
burning of the rest of the seditious with fire Numb 16. But as well this as all other wonders which the Lord did for his people must be here comprehended seeing the covenant was made with them all 6. Wherefore here are understood better all those wonders which God wrought for the people in the desart by Moses and afterward in Canaan under Ioshua Iun. Marbach As the destruction of the foresaid rebellious company the dividing of the waters of Jordan the standing still of the Sunne Lyran. The overthrow and subversion of the Cananites and the victorious conquest over them Calvin Balaams asse spake and God miraculously turned his cursing into blessing Simler To know then what these marvels were we must learne out of the rest of the bookes following what great things the Lord did for his people Gallas Osiander QUEST XXIII Why the Girgashites are here omitted Vers. 11. I Will cast out before thee the Amorites c. Here are only six nations of the Canaanites rehearsed the Girgashites are omitted 1. Lippoman thinketh this to be the reason thereof because before the entrance of the Israelites into the land of Canaan forte de terra illa recesserat it may be that they were departed out of the country But it is like that they would rather have made a league with Ioshua as the Gibeonites did than have forsaken their country for feare of the Israelites 2. Some thinke they are not named because they did not fight against Ioshua Ex Tostat. quaest 79. in Exod. 23. But the contrary appeareth Iosh. 4.10 where the Girgashites are rehearsed among those nations whom the Lord would cast out before them And none of the Canaanites saving onely the Gibeonites are said to have made peace with Ioshuah Iosh. 11.19 3. The Septuagint whose manner is to supply out of one place that which is wanting in another doe here also insert the Girgashite But this is too great boldnesse to adde any thing to the authenticall originall 4. Wherefore the Girgashites either being a small people might be comprehended under the rest Tostat Or by a Synecdoche when part is taken for the whole under these nations here named the other also are signified which is the reason that sometime two or three of these nations are set downe often for all the rest Calvin QUEST XXIV How it stood with Gods justice to destroy all the inhabitants of Canaan I Will cast out It may seeme both a cruell edict decreed of God for the utter extirpation of these inhabitants of Canaan and as cruelly to have beene executed by the Israelites 1. The equity of God in decreeing this to be done may thus appeare 1. If God might rightfully assigne that country unto his people as the earth is the Lords and the fulnesse thereof he may dispose of it at his pleasure then by the same right it was lawfull for the Lord to expell and root out the former inhabitants 2. Yet there is another reason beside of Gods equity the Lord had now spared them a long time even 400. yeeres expecting their repentance and they waxed worse The Lord said in Abrahams time and to Abraham the sinnes of the Amorites were not yet full Genes 15.16 Now then after so long patience in forbearing these wicked nations non fuit crudelitas poenae gravitate moram pensare it was no cruelty with greatnesse of punishment to recompense the long stay thereof Calvin 3. The earth is said to have spued out this people for their great impiety Si mortuo elemento intolerabilis est impietas c. If their impiety were intolerable to the very dead element how much more might the Lord exercise his judgement with rigour Calvin 4. Againe the Lord having decreed to plant his people in Canaan was to expell the idolatrous inhabitants lest they might have beene a ruine and occasion of falling to his people Marbach 2. And as the Lord decree was just againe these wicked inhabitants so the execution thereof by the Israelites in destroying them all was also just 1. Because non est hominiâ— revocare pâ—â—am c. It is not in mans power to revoke the punishment decreed by the Lord for then they should have incurred the same penalty themselves as the Lord by his Prophet said to Ahab who had let Benhadad goe Because thou hast let goe out of thine hand a man whom I appointed to dye thy life shall goe for his Marbach 2. Seeing the victory and conquest of those nations was only of the Lord it was just and right ipsum leges victoriae statuere that he should set the lawes of the victory who were to be spared who not therefore the Israelites could not alter any part of Gods will on that behalfe Gallas 3. And if the Israelites had spared them privassent se legitima haereditate c. they had deprived themselves of the lawfull inheritance which was ordained them of God Calvin QUEST XXV Why they were to make no compact with the Canaanites Vers. 12. THou shalt make no compact with them 1. The Israelites are specially warned to take heed of the Canaanites to make no league with them because they were most in danger to be corrupted by them seeing they were not all destroyed at once but many remained and dwelt among them not only in Cities by themselves as the Canaanites had their Cities in the midst of Ephraim and Manasses Iosh. 16.10 and 17.16 but they dwelt among them in the same City as the Jebusites did in Jerusalem Iosh. 15.63 there was not so much danger to be feared by the nations which were further off and therefore when they tooke any of their Cities they might save their persons alive but if it were a City of the Canaanites they were to save none alive Deut. 20.15 16. Tostat. quaest 12. 2. Another cause of this prohibition was the great impiety and wickednesse of the Canaanites among whom was practised all ungodlinesse for the which cause their land spued them out Levit. 18.28 And this reason is touched here Lest they bee the cause of thy ruine this amity and league betweene them might be a meanes to draw them to idolatry Marbach 3. Further the Lord had appointed the Canaanites to destruction and therefore with such as were Gods enemies no league was to be made Simler 4. By this meanes also legitima sua haereditate privarent they should deprive themselves of their lawfull inheritance which the Lord had promised to Abraham Isaack and Iacob and to their seed Simler 5. Duos pessimos fructus illiciti foederis numerat He reckoneth up two very bad fruits of this unlawfull league the land should be defiled with their altars and superstitious monuments which they would erect under the colour of this league and beside humanitatis praetextu populum corrumpent they will corrupt the people under pretense of humanity in calling them to their idolatrous feasts Calvin 6. But all kinde of league and entercourse is not forbidden with nations of
Hereby also Christ and his Church was prefigured that in him there should be but one shepheard and one sheepfold he should be the only Priest and Mediatour and he should prescribe one Faith one Baptisme Simler See more hereof quest 36. chap. 23. QUEST XLIV Who were bound to goe up to the feasts NOw whereas the males only were to appeare before the Lord 1. The women are excepted because they were unfit both in respect of their domesticall businesse which was to be cared for in the absence of their husbands as also for that they might be often letted by giving sucke or being with child and they were not in regard of the tendernesse of their sex to take so long a journey And yet devout women specially when they dwelt not farre off from the place of the Sanctuary did use to goe up as Anna the mother of Samuel and the Virgin Marie Tostat. quaest 22. 2. As for their servants the men were bound to goe up as well as their masters there was one Law for both the maids also sometime went up with their masters but they were not bound as Deut. 12.18 and chap. 16.14 both they their sonne daughter servant maid were to rejoyce before the Lord in their solemne feasts 3. Neither were all the males bound to go up as the children which were not able to goe nor yet were of discretion to understand what they there heard or saw done Tostatus ibid. 4. Neither were the male children bound to goe up as soone as they began to be of discretion as Tostatus giveth instance of our blessed Saviour who at twelve yeeres old went up with his mother for both that example was extraordinary no childe at those yeeres was to be compared unto Christ and beside when such children went up with their parents it was voluntary not exacted by Law 5. Wherefore such males must be understood qui sub censum transibant which passed under the summe or account who were under twenty Calvin and exceeded not fifty as the Hebrewes thinke Simlerus QUEST XLV Whether all the males were bound every yeere to goe up thrice to the Sanctuarie Vers. 24. I Will cast out the nations before thee 1. Here the Lord prevenâ—â—th an objection the people being required thrice in a yeere to goe up to the Sanctuary might have doubted that their enemies might have taken advantage of their absence and so have invaded them the Lord therefore biddeth them to be secure for that matter for he would cast out their enemies before them and so worke that they should not desire their land and therefore they should not be afraid to goe up to appeare before the Lord Gallasius 2. Some thinke that this Law of appearing thrice in a yeere before the Lord did not binde but untill such time as their borders were enlarged quando secura universa regio futura erat when the whole land should be quiet Cajetane Which Calvin thinketh was not till God having subdued all his enemies Sanctuarium suum locavit in Sion had placed his Sanctuary in Sion c. But this is not like that the people kept not this Law till David and Salomons time for they were commanded to observe all the Lawes and ordinances when they were come into the land of rest Deut. 12.9 So that by inlarging of their coasts is not meant the making of them larger but the planting of them in the land of Canaan Tostat. qu. 22. 3. Some thinke that this never happened unto the Jewes according to the letter that all their enemies were subdued unto them and therefore in futura vitae complebitur it shall be fulfilled in the next life Gloss. interlin But if this had never beene performed how should the people have beene incouraged by this promise to goe up thrice in a yeere True it is that there were some Canaanites still dwelling among them yet were the nations of them destroyed though not every particular one of the nation 4. Some are of opinion that this promise was made with a condition if they did then endevour to keepe their bounds and set watchmen and garrisons in their borders that then the Lord would protect them that the rest of the males might safely goe up Ex Lippom. But when should those males which kept the garrisons have gone up they could not then observe this Law to goe up thrice in a yeere 5. Some thinke that every third yeere only they which dwelt farthest off came up to the Sanctuary and two yeeres they were free because mention is made of tithes to be laid up in the end of three yeeres Deut. 14.29 But that must be understood of another tenth part beside that which was to be paid yeerely vers 22. which they were yeerely to eat before the Lord vers 23. and therefore that cannot stand that every third yeere only they were bound to goe up 6. Tostatus his opinion is because it was both chargeable for them to goe thrice and come thrice that is six times in all in a yeere and they in that time lost their labour at home and beside in the space of six moneths betweene the sixth and seventh moneths wherein all these three principall feasts were observed these six journeyes fell out and within one moneth after their returne from the Passeover they were to come up againe to the feast of the Pentecost He thinketh therefore that they only which dwelt neere hand came up thrice in the yeere they which were further off only went up once in the feast of the Passeover and in the seventh yeere of remission twice in the said feast and at the feast of Tabernacles when they were to heare the Law read unto them Deut. 31.12 quast 21. Contra. 1. The words of the precept are generall Three times in a yeere shall all the males appeare before the Lord Deut. 16.16 there are none excepted 2. Yea speciall order is taken for them which dwelt farre off that they might turne their offering into money Deut. 14.25 and every yeere they were to give the tithe of their increase and eat it before the Lord. 7. Wherefore the truer opinion is that all the males which were appointed to come up ascended thrice every yeere whereupon it is evident non tam longam vel latam fuisse promissionis terram c. that the land of Promise was not so long and large that in the space of foure moneths or at the most six they could come and go thrice to Jerusalem Lippom. For as Hierom writeth the land of Canaan was not above an hundred and sixty miles long and sixty miles broad allow then the furthest part of the land to be an hundred and twenty miles from the Sanctuary For wee must not imagine that it was placed in the utmost coasts it would aske them but a seven nights journey to the Tabernacle and as much homeward that is six weekes in the yeere somewhat above the tenth part which was no great matter for them to doe Oleaster
was brought not only gold and silver and precious stones but other things of lesse price as rams skins badgers skins and by whom they were offered by the men women and Princes to vers 30. 3. Then the institution of the workmen is expressed 1. Who they were 2. What gifts they were indued with 3. To what end not only to worke themselves but to teach others vers 35. 2. The divers readings Vers. 22. Hookes or buttons earings rings and studded girdles I. better than rings and chaines B. or rings and bracelets G.L.S.C. or rings and aprons A. the ornaments of the nether parts it is not like they offered such the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chumaz which Iunius interpreteth cingula◠bullatas studded girdles here and Numb 31.50 Vers. 34. Both him and Aholiab c. that is God hath called both him and Aholiab Iun. So also the vulgar Latine putteth it in the accusative likewise A.P. better than in the nominative as V.B.G.S.C. For so it hath no grammaticall construction with the precedent sentence 3. The questions discussed QUEST I. Why the precept of keeping the Sabbath is so often inculcate Vers. 1. IT shall be unto you the holy Sabbath of rest unto the Lord. 1. Cajetane thinketh that this is the reason why the precept of the Sabbath is here iterated because Moses propositurus ceremonialia being to propound ceremoniall Lawes beginneth with the chiefest of them which is concerning the Sabbath But the preamble vers 1. These are the words which the Lord hath commanded that ye should doe them sheweth that Moses speaketh not only of ceremoniall but morall duties also which were to be done and performed by them Marbach 2. But there are two reasons of this repetition one lest they might thinke that they might intermit the rest of the Sabbath because of the workes of the Sanctuary for the which reason this precept was urged before chap. 31. Iun. Marbach Pelarg. 3. The other reason is because this precept religionis caput totum Dei cultum continet c. doth in a manner containe the head of religion and the whole worship of God because upon the Sabbath they were taught their whole duty toward God therefore the neglect thereof would tend to the ruine and decay of all religion Gallas Simler 4. And this precept is so often inculcate to admonish us Primo omnium Dei regnum quarendum esse That first of all we must seeke the kingdome of God Osiander QUEST II. Whether it were simply forbidden the Israelites to kindle fire upon the Sabbath Vers. 3. YOu shall kindle no fire thorowout all your habitations c. 1. The Hebrewes were so strict in keeping the very letter of this Law that they thought it not lawfull to strike fire out of a stone or iron nor to light a candle but for the sicke nor to put out a fire and if they made a fire to warme them by they were not to kindle it with bellowes but with reed Oleaster And therefore the Jewes used to hire Christians to make their fires upon the Lords day Lippomnn But this their superstition was convinced by their owne practice in the Tabernacle where the Priests did keepe fire on the Lords day upon the Altar which was never to goe out 2. Some of our owne Writers thinke that by this they were forbidden to make a fire ad calefaciendum to warme them by And therefore the man that gathered stickes upon the Sabbath day was stoned to death Gallas But seeing the Sabbath was made for man that is for his good not for his hurt there was no doubt but in extremity of cold for the preservation of their health it was lawfull for them to warme them at the fire the man was put to death for gathering stickes not for kindling of a fire and he did it with an high hand that is of an obstinate minde as may be gathered Numb 15.30 3. Some thinke that only such kindling of fire is forbidden ex quo lucrum sperari posset whereof they made gaine as in furnaces and forges Vatab. But the words are generall that not only in their shops and forges but thorowout all their habitations they should not kindle a fire 4. Therefore I preferre rather Cajetanes opinion that it is not simply forbidden to kindle a fire but relativè ad coquendum with relation to the seething and dressing of their meat which asked much businesse and great preparation they were to prepare their meat the day before Exod. 16.23 which shewed a difference betweene the Sabbath and other festivall dayes wherein it was lawfull for them to dresse their meat as in the Pasch chap. 12.16 5. R. Abraham Aben Ezra did hold it lawfull to kindle a fire upon the Lords day to warme them by though not to dresse their meat whereupon the other Rabbines would have pronounced him an Heretike and they writ a booke against him under the name of the Sabbath as though the Sabbath it selfe had spoken against him But as herein Aben Ezra did hit upon the meaning of the Law yet he was deceived in another point that though it were not lawfull to kindle a fire upon the Sabbath from the rising of the Sunne to the setting thereof yet they might doe it in the night before But they used in the account of their feasts to begin from the evening before as they began the feast of unleavened bread upon the 14. day at even Exod. 16.18 They observed then their feasts according to the naturall day which contained both the day and the night not after the artificiall from Sunne to Sunne Tostat. qu. 1. 6. This precept of not kindling a fire upon the Sabbath must be understood extra casum necessitatis beside the case of necessity Marbach For otherwise to kindle a fire to dresse meat rather than to starve and to comfort the sicke was not forbidden 7. It is added thorowout their habitations that is their private dwellings for otherwise in the Tabernacle they did kindle a fire and doe other bodily workes which concerned the service of God Tostat. quaest 1. QUEST III. Why the Lord would have his Temple built sumptuously Vers. 5. LEt him bring an offering to the Lord gold silver c. 1. Moses to shew his faithfulnesse in executing Gods commandement neither adding thereto nor taking any thing therefrom repeateth in these chapters this and the rest following almost the same things verbatim which were prescribed before to be made concerning the Tabernacle chap. 25 26 27 28. Gallas And therefore the Reader is to be referred to the large treatises and questions there handled if he desireth in any thing to be satisfied 2. The people then had both silver and gold and other jewels which they brought out of Egypt with them neither had they bestowed all upon the golden Calfe 3. It so seemed good unto God that his Tabernacle should be builded sumptuously ne veri Dei cultus esset inferior gentilium cultu that
served so frugalem ciâ—um parare to prepare frugall meat upon the Lords day it is lawfull but not sumptuous and curious diet for that would draw away the minde from Gods worship Marbach 3. Doct. The ministerie is to be maintained Vers. 5. LEt him bring an offering As the people then offered toward the Tabernacle so now the Ministers of the Gospell must be maintained by the gifts and oblations of the people for God hath so ordained that they which preach the Gospell should live of the Gospell 1 Cor. 9.14 Simler 5. Places of Controversie 1. Conf. Against freewill Vers. 21. EVery one whose spirit made him willing The Romanists doe hereupon fondly ground their errour of free will for their willingnesse excludeth not the grace of the spirit qui iutuâ— operatur velle which inwardly maketh willing Marbach It is afterward said vers 31. That God filled Bezaleel with the spirit of wisdome whereupon Basil giveth this note Vae homini illi qui prudentia sua causam Deo non adscribat c. Woe unto that man which ascribeth not the cause of his wisdome unto God 6. Morall Observations 1. Observ. God refuseth not the smallest gifts of his children Vers. 23. BLew silke badgers skins Every one brought somewhat toward the 〈◊〉 of the Tabernacle he that had not silke or gold or such like brought rams skins 〈◊〉 skins c. God will accept of the meanest gift which is offered with a good heart as he commeâ—◠〈◊〉 the widowes mite Pelarg. 2. Observ. What true nobilitie is Vers. 34. OF the tribe of Dan. This was an obscure tribe but this gift of wisdome which God bestowed on him made him noble so as Hierom saith Summa apud Deum nobilitas clarum esse virtutibus It is high nobility with God to excell in vertue Pelargus 3. Observ. Gifts must be communicated by one to another HE hath put in his heart to teach Many that have skill of envy refuse to teach others and refuse to have associates But these willingly impart their knowledge to others So the Apostle exhorteth us one to edifie another 1 Thessal 5.11 CHAP. XXXVI 1. The Method and Argument THis chapter hath two parts 1. Is set forth the preparation to the worke of the Tabernacle to vers 8. 2. The working and making of the Tabernacle to vers 38. 1. In the preparation is declared 1. The diligence of the workmen vers 1. and their faithfulnesse in taking no more stuffe than sufficed vers 5 6. 2. The care of Moses in calling and incouraging the workmen vers 2. his faithfulnesse in delivering unto them all that was brought unto him vers 3. 3. The liberality and willingnesse of the people is set forth in bringing more than sufficed vers 3. 2. Then followeth the description of the making of the Tabernacle 1. Of the curtaines both the first and principall made of fine linen blew silke purple and skarlet with their strings and taches to vers 15. then the second curtaines of goats haire are described with their strings and taches to vers 19. 2. Then the coverings were made of rams skins and badgers skins vers 19. 3. The boords of the Tabernacle are made with their tenons sockets and barres to vers 35. 4. Lastly the two vailes with their pillars and the fashion there 〈◊〉 are described vers 35. to the end 2. The divers readings Vers. 22. For the Southside full south G. better than on the southside L.C.S. cum cater For there are two words here used temanah and negebh which signifie the South or then on the Southside toward the right hand I. for temanah being put alone is only taken for the South Numb 2.10 For the rest of the differences in the translations where most doubt is see before the divers readings chap. 26. it were both a tedious worke and unnecessary to note all the corruptions in the Chalde Septuagint and Latine translation where they doe adde to or take from the originall only those differences are worthy of note which doe arise by the divers taking of the originall 3. The questions discussed QUEST I. Wherefore Moses maketh such a large rehearsall of those things before described chap. 25 26 27. Vers. 8. THey made for the Tabernacle ten curtaines c. 1. As the use is in publike buildings that the workmen have a certaine inventary or plot given them which they follow in their worke and according unto the which they make every part so Moses here sheweth how the workmen followed that plot and forme which before was prescribed them chap. 26. Iun. Analys This therefore was no needlesse repetition but a necessary relation which served for the direction of the workmen 2. And magni interfait ex comparatione perspici c. it was to great purpose that by this comparing of their worke with the forme and prescription it might appeare how exactly the workmen did contrive every thing according to the direction given them to teach us that nothing is to be done in Gods service according to our invention but as the Lord himselfe hath prescribed Calvin Marbach 3. Compositio Tabernaculi fuit umbratilis concio c. The making of the Tabernacle was a shadowing forth of the incarnation of the Sonne of God the true Tabernacle these then being the types and shadowes were at large to be rehearsed and expressed Wherefore this must not seeme unto us commemoratio supervacanea a superfluous rehearsall Osiand QUEST II. Why the same order is not kept in the making of the Tabernacle which was observed in the prescription THis further here may be observed that the workmen doe not keepe the same order in the framing and building of the Tabernacle which Moses followed in the prescription chap. 25 26. for there in the first place are described the Arke with the Mercie seat the golden table and the golden candlesticke then the curtaines with the covering boords and vailes chap. 26. But here the first things rehearsed to be made are the curtaines and boords the reasons whereof are these 1. That which is the first in the deliberation and consultation is the last in the execution according to that saying in schooles Quod primum est intentione est ultimum in executione That which is first in the intention is the last in the execution so there because the Arke was the end why the Tabernacle was made it was first thought of in the consultation but the Tabernacle is first made because in the execution the meanes which are directed to the end are first taken in hand to this effect Iunius in Analys 2. There the order of excellencie is observed the Arke with other instruments being the chiefest things are first named here the order of time is followed for the first the Tabernacle which was as it were the house must be made before the Arke which should be there placed be undertaken Gallas QUEST III. Whether the middle barre were only in the West-end Vers. 33. HE made the middle barre
them with all which the Lord had commanded him and then immediately they began to worke upon the Tabernacle To this effect Tostat. qu. 3. 3. So that the whole time which was spent in the making of the Tabernacle was the space of seven moneths as Tostatus thinketh they began in the beginning of the sixth moneth and finished in the end of the twelfth But Vatablus holdeth that Moses came downe from the mount the second time about the tenth day of Tisri which answereth to our September and then in the Autumne he thinketh the Tabernacle began to be made And this seemeth to be the more probable for Tostatus to bring Moses second comming downe to the end of the fifth or the beginning of the sixth moneth maketh but two or three dayes betweene Moses first comming downe which was as hee thinketh about the seventeenth day of the fourth moneth namely June and his going up which hee ghesseth to have beene upon the eighteenth day and then he stayed fortie dayes more to the end of July or the beginning of August the sixth moneth But all that which is rehearsed to have beene done in the one and thirtieth Chapter which came betweene his first comming downe and his second going up as the peoples mourning in putting away their best apparrell the removing of the Tabernacle by Moses without the host his usuall conference with God in that Tabernacle all these things could not be done in the space of two or three dayes lesse cannot be well allowed than halfe a moneth so that it was in all likelihood toward the end of the sixth or beginning of the seventh moneth when Moses came downe and as soone as he came downe he began the worke of the Tabernacle 4. The place also is evident where the Tabernacle was made and set up which was while they encamped about mount Sinai where they lay almost a whole yeare for thither they came in the beginning of the third moneth in the first yeare and departed thence on the twentieth day of the second moneth in the second yeare Numb 10.11 5. They then are deceived which thinke the Tabernacle to have beene made before Moses second going up unto the Lord of which opinion are Rupertus and Calvin for it is not like if it had beene finished so long before that Moses would have deferred the setting of it up six or seven moneths See more hereof quest 12. chap. 33. with other reasons there alleaged against their opinion QUEST II. Why they brought their worke to Moses Vers. 33. AFterward they brought the Tabernacle to Moses 1. Because fuit quasi sequester c. he was as a Mediator between God and his people And therefore it was fit that as he had received the commandement from God and given them direction so hee should have the approbation of the worke Simler 2. Beside the people had chosen him themselves to goe between the Lord and them and therefore hee was meet to bee an Arbiter and Judge in these things 3. And the people in offering their worke to the judgement and approbation of Moses therein shew their obedience to Gods commandement and their faithfull diligence in performing all things as the Lord had commanded them QUEST III. How Moses is said to have blessed them Vers. 43. ANd Moses blessed them 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle and brought these things but unto the things themselves which hee blessed that is as it were consecrated and applyed unto the service of God quest 3. But the consecration of these things followeth afterward When hee had set up the Tabernacle then Moses anointed and sanctified it Numb 7.1 Neither is it like that Moses seeing that they had done everie thing as the Lord commanded would dismisse the people without a publike commendation of them and an approbation of their woâ—ke 2. Vatablus understandeth that Moses blessed the people yet he thus expoundeth it laudavit eos he praised and commended them but to blesse is more than to praise or commend 3. Gallasius 〈…〉 pro gratiarum actione for Moses giving thankes unto God as holy men used to give God the praise when they had finished any great worke But here is more signified than thanksgiving unto God for Moses blessed them 4. Osiander taketh it for Moses prayer whereby hee craved of God to bestow upon them both spirituall and temporall blessings 5. Simlerus so understandeth it that Moses hereby declared unto them Deum eorum observantiam gratam habere c. that God accepted of their service 6. But as Calvin well noteth whom Marbachius followeth non fuit simplex precatio sed mercedis promissio it was not simply a prayer but also a promise of reward Moses assured them hereby that God would reâ—compence their faithfull service So also Pelargus 4. Places of Doctrine 1. Doct. No will-worship is acceptable unto God Vers. 1. THey made the holy garments for Aaron as the Lord commanded This clause Simlerus noteth to be repeated seven times Pelargus nine severall times in this chapter which sheweth that the work-men did not swerve a jot from that direction which Moses gave them from the Lord whereby all Gods servants are admonished ut se contineant intra limites verbi Dei c. that they containe themselves within the limits of Gods word and bring nothing into the service of God of their owne invention Simler For this the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship or voluntarie religion Col. 2.23 2. Doct. Of the union of the divine and humane nature of Christ and the abundant graces conferred upon his humanitie ALL the holy garments for Aaron Aaron was herein a type of our blessed Saviour and these goodly and beautifull raiments did shadow forth those heavenly graces which were powred upon Christ beyond measure in whom the fulnesse of the Godhead dwelleth bodily Coloss. 2.9 by which uniting of the divine and humane nature Christ as man was endued with plentifull and abundant grace Here then two things are briefly to be explaned the union of these two natures of Christ in one person and the communication of these graces Concerning this blessed union 1. The humane nature of Christ assumed not the divine but the divine assumed and tooke unto it the humane nature the divine nature of Christ was a person subsisting of it selfe from all beginning in the union of the blessed Trinitie the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the unitie of the person of the Son of God so that this humane nature consisting of body and soule which Christ assumed became the peculiar body and soule of the Sonne of God as the Apostle saith that God purchased the Church with his owne bloud Acts 20.28 2. But in this uniting of these two natures of Christ wee must take heed of two errours 1. That by uniting them we imagine not either any of the
campe marched Vers. 36. THe children of Israel went forward 1. The order how they marched is set forth Numb 2. the whole host was divided into foure squadrons and standards in the first quarter on the East was Iudah with Issachar and Zebulun on the South was Ruben Simeon and Gad on the North was Dan with Nepthali and Asher on the West side behind marched Ephraim Manassis and Benjamin â— And these went forward in such order that neither the standards were mingled together nor yet the tribes under the same standard nor the families in the same tribe but the standards tribes and families kept their distinct order 3. In the middest of the host went the Tabernacle with the host of the Levites round about Moses and Aaron with the Priests before the Gersanites behind the Merarites on the North and the Caathites on the South Gallas But howsoever it was with the rest it is verie like that Moses went first because he gave direction when the campe should set forward Calvin QUEST XV. Why it is called the Lords cloud and of foure miraculous things in it Vers. 38. THe cloud of the Lord. Though all the clouds and whatsoever else is in the heaven and earth bee the Lords yet this cloud after a more speciall manner is said to bee the Lords because of these speciall and extraordinarie properties which it had which were signes of the Lords speciall presence 1. The place and situation of it was extraordinarie for clouds remaine not neere the earth because by the reflexion of the beames of the Sun they are apt to be dispersed but this cloud rested upon the Tabernacle 2. Other clouds continue not they are soone dispersed and dissolved but this cloud remained in their sight for the space of fortie yeares 3. It was immoveable and immurable not subject to the force and violence of the winds and weather whereas other clouds are carried of the winds 4. It had an extraordinarie motion it was neither moved motu naturali by any naturall motion as the vapors and clouds ascend nor motu raptus by the rapt and swift motion of the heavens as the clouds that are aloft follow the motion of the celestiall spheres nor yet motu violentâ— by a violent motion as the clouds are forced of the winds for sometime this cloud moved against the wind but it had motum progressivum a kind of progresse and walking motion sometime forward sometime backward sometime on the right hand sometime on the left as it pleased God to point out the journeies of his people Tostat. qu. 13. Concerning other questions of the Tabernacle as how it was situated in the Court whether â—ust in the middest as being distant 35. cubits from the East end and as many from the West which is the opinion of Tostatus qu. 14 or rather it was fiftie cubits distant from the East end so that the forepart of the Court was a just square of fiftie cubits on each side as thinketh Lyranus which is the more probable See this handled before qu. 13. chap. 27. As likewise of the whole forme and fashion of the Tabernacle with the instruments thereof see qu. 25. chap. 27. To those places I referre the Reader not thinking it necessarie to repeate the same things againe 4. Places of Doctrine 1. Doct. All things in the Church must be done in order Vers. 3. THou shalt put therein the Arke In that the Lord appointeth Moses in what order the Tabernacle should be set up and every thing placed therein it sheweth that both in the doctrine and discipline of the Chruch all things should be done in order Simler For God is not the author of confusion as the Apostle saith who willeth all things to bee done honestly and by order 2. Doct. The Sacraments depend not of the worthines of the Minister Vers. 9. THou shalt take anointing only Moses anointeth the Tabernacle not Aaron who was appointed to be the Priest to teach us that signes and Sacraments receive not their strength and vertue from the dignitie of the Ministers but from the institution of God Simler 3. Doct. How the Lord was present in the Tabernacle Vers. 34. THe glorie of the Lord filled the Tabernacle God was not so present in the Tabernacle as though that place could containe or comprehend his glorie for he dwelleth not in Temples made with hands but because there it pleased him to shew some visible signes of his presence God is said to be present three waies 1. After a generall manner by his power as he is in every place 2. More specially by his grace and so he is present only to the faithfull 3. The third kind of presence is quâ— nobis in Christo adest whereby God is present in Christ who assumed the humane nature unto his Divine in the unitie of person haec est prastantissima praesentia Divinitatis this is the most excellent presence of God in Christ both God and man Simler In that God is present with us to whom our nature is united in one person 5. Places of Confutation 1. Confut. That Christs humanitie is not every where present BUt heere we refuse and reject that fourth kind of presence of Christ even in his humanitie as the Lutheranes hold whereof Marbachius thus writeth That the divine nature of Christ causeth that his humanitie which by the propertie of it owne nature which it reteineth for ever can be but in one place as once sit vbique maxime in Ecclesia should be everie where and most of all in his Church his reason is because the Godhead being everie where ipsam unionis cause gloria suâ— participem facâ— maketh the humanitie for the union sake partaker of his glorie Contra. 1. This assertion of Marbachius includeth a contradiction for how doth Christs humane nature retaine the naturall propertie thereof for ever in being but in one place at once if it be every where by vertue of the Godhead 2. If by vertue of this union the humane nature can doe all which the Deitie doth then the humane nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communication of the properties betweene the two natures of Christ but such as destroyeth not the true properties of either but if this propertie of the Deitie were communicated to the humane nature to be everie where the humanitie of Christ should be altered in nature being without the true propertie thereof which is to be but in one place at once 4. And as the reason of this assertion is not sound so the conclusion it selfe of Christs omnipresence in his humanitie is contrarie to the Scriptures for Saint Peter saith Whom the heavens must containe untill the time that all things be restored 2. Confut. Against the superstitious hallowing of Churches Vers. 9. THou shalt take the anointing oyle 1. From this example of Moses anointing of the Tabernacle the Romanists would warrant their consecrating of Churches with
oyle and other ceremonies and they hould it as a principle that it is not lawfull to say Masse in a Church not hallowed 2. By such ceremonies and rites they say religion and devotion is stirred up in mens minds 3. By such hallowing devils are expelled 4. Constantine when he had built a Chruch called thither the Nicene Fathers to consecrate it 5. Christ vouchsafed to be present at the dedication feast in Ierusalem Contra. As we condemne not a Christian dedication blessing and sanctifying of things without superstition as David dedicated his house which he had newly built Psal. 30. in the title which kind of sanctifying is done partly by prayer grounded upon Gods word as the Apostle sheweth 1 Timoth. 4.5 partly by the sober and right use of such things when they are employed to a good end as the Churches of Christians are hallowed and sanctified by the word of God and exercises of religion there used So yet such superstitious consecrations as with oyle tapers crossings and such like we utterlie condemne 1. There is no hallowing or sanctifying of any thing without the warrant of Gods word 1 Timoth. 4.5 but they have no word for such ceremonies to bee used 2. They make more account of their owne traditions than of Gods institution for every Priest may baptise but their Bishops onely hallow Churches 3. They commit idolatrie by this meanes in dedicating Churches to Saints and so take away part of Gods honour 4. They make these ceremonies a part of Gods worship and ascribe spirituall vertue unto them for they give indulgences and pardons of sinnes by the vertue of such hallowed Churches The former reasons are of no force 1. The typicall ceremonies of the Law such as was the anointing of the Tabernacle doe not bind us now they are abolished 2. True devotion and religion cannot be stirred up in the mind by humane rites and observations which are not grounded upon Gods word 3. By the same reason if by their anointing devils are driven out of Churches it were good that all houses and other places were anointed to drive away evill spirits but our Saviour sheweth that devils are cast out by prayer and fasting therefore not by such toyes 4. Constantines Church was consecrated by the prayers and thankesgiving of the Christian Bishops not by any such superstitious usages 5. The dedication of the Temple was a legall observation and concerneth us not now neither doth it follow because Christ observed it that it is to be kept still for he was also circumcised to shew his obedience to the Law Simlerus 3. Confut. That there is not in Orders imprinted an indeleble character Vers. 15. THe anointing shall bee a signe that the Priesthood shall be everlasting unto them Tostatus out of this place would inferre that in orders as likewise in Baptisme there is imprinted an indeleble character in the soule which can never be blotted out as these were but once anointed during their life to minister in the Priesthood qu. 4. Contra. 1. This place proveth no such thing for it is not spoken of the anointing of their persons which could be for no long continuance but of the anointing and consecrating of Aaron and his posteritie for the priesthood perpetually the anointing and consecrating of the Fathers could not print an indeleble character in their posteritie 2. This indeleble character or badge which they say is by Baptisme and Orders imprinted in the soule and can never be blotted out is but a device of their owne for what badge or marke of Iudas Apostleship could remaine when hee had betrayed his Master and manifestly shewed himselfe to be the child of perdition or what could be imprinted in Simon Magus soule by Baptisme of whom Saint Peter saith He had no part nor fellowship with them and his heart was not aright in the sight of God Act. 8.21 See more of this controversie Synops. Cont. 2. error 98. 4. Confut. Outward succession not alwaies required in the Ministerie Vers. 12. THou shalt bring Aaron and his sonnes c. The Romanists make this speciall exception against the Ministers of the Gospell that they can shew no lawfull succession which is required in an ordinarie calling nor yet miracles to prove their extraordinarie calling therefore they hold their calling to be none at all Contra. 1. Aaron was the Lords high Priest not by succession from any other but by consecration from Moses the civill governour at Gods appointment and so no doubt but Princes reformers of religion by their authoritie may establish Ministers and Preachers thereunto rightly called 2. Everie extraordinarie calling was not confirmed by signes as divers of the Prophets are not found to have wrought miracles 3. And though it were granted that the calling of the first Ministers of the Gospell were in respect of the manner extraordinarie yet because for the matter and doctrine it is not new but the same which the Apostles preached there need no miracles seeing the same faith was before ratified and sealed by the miracles wrought by the Apostles Simlerus See Synops. Centur. 1. err 20. 6. Morall observations 1. Observ. Not to come before the Lord without due preparation Vers. 31. THey washed their hands By this ceremonie was signified that none should assemble or draw neere unto God with impure and unwashen affections Oleaster As Moses also was bid to put off his shooes when hee drew neere unto the fire burning in the bush So the Apostle will have men to examine themselves before they come unto the Lords table 1 Cor. 11.28 2. Observ. Gods house is to be reverenced Vers. 34. THe glorie of the Lord filled the Tabernacle God shewed such glorious signes of his presence to the end his Tabernacle should be the more reverenced of all Marbach As Iacob said Gen. 28.17 How fearefull is this place this is none other than the house of God So David also saith Psal. 5.7 In thy feare will I worship toward thy holy Temple 3. Observ. The greater gifts one hath the more hee should humble himselfe Vers. 35. SO Moses could not enter Moses the more familiarly the Lord vouchsafed to speake unto tanto se humiliorem praebet c. sheweth himselfe so much the more modest and humble he will not presume to enter into the Tabernacle where Gods presence was though at other times the Lord had admitted him to familiar conference This example teacheth men that the more excellent gifts they have they should so much more shew themselves humble and lowly Gallas As Saint Paul though he laboured more than all the Apostles yet confesseth He was the least of the Apostles and not worthie to be called an Apostle Ves. 36. VVhen the cloud ascended the children of Israel went forward Oleaster hereupon giveth this good note Beatus homo quem direxeris Domine qui non se movet nisi signum ei ostenderis c. Happie is the man whom thou directest O Lord and who will not stirre
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
here gave his people 44. qu. Why the Lord at this time gave his people a law 45. qu. Who is said here to tempt 46. qu. Of the divers kinds of temptations 47. qu. Of the difference betweene good and bad temptations 48. qu. Wherein the Lord at this time proved his people 49. qu. What diseases of Egypt he meaneth 50. qu. Whether Job being a righteous man felt not of the diseases of Egypt 51. qu. In what sense the Lord saith I am thy healer 52. qu. Of the fountaines and Palme trees in Elim 53. qu. Of the mysticall signification of the twelve fountaines and seventie Palme trees 54. qu. Of divers errors and oversights of Josephus Questions upon the sixteenth Chapter 1. QUest Of the desart of sin 2. qu. Of the time when the Israelites came into the desart of sin 3. qu. Whether all the children of Israel murmured 4. qu. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. 5. qu. Of the grievous murmuring of the Israelites 6. qu. How the Israelites are said to have sit by the fleshpots of Egypt 7. qu. In what sense the Lord saith he will raine bread from heaven 8. qu. Why they are commanded every day to gather this bread 9. qu. How the Lord is said by this to have proved his people and to what end 10. qu. Why the flesh was given in the evening the bread in the morning 11. qu. Whether the rocke were first stricken to bring out water or the flesh and bread first sent 12. qu. Why Moses biddeth Aaron to speake to the people and doth it not himselfe 13. qu. How the people are bid to draw neere before the Lord. 14. qu. What cloud it was wherein the Lord appeared 15. qu. When the Lord thus spake to Moses 16. qu. What manner of fowles were sent whether they were Quailes 17. qu. Whether the comming of Quailes were a naturall worke 18. qu. VVhether this storie of the sending of the Quailes and that Numb 11. be all one 19. qu. Whether the Manna were a kinde of dew 20. qu. Whether the Manna were a naturall meteor 21. qu. Whether the Manna lay about the campe onely and not within it 22. qu. Whence it was called Manna 23. qu. VVhy the Manna is said to be the bread of Angels 24. qu. Of the measure Gomer how much it contained 25. qu. How one measure of Manna sufficed for every ones eating 26. qu. Why a Gomer was appointed for every head 27. qu. Whether the people transgressed in gathering some more some lesse 28. qu. How it came to passe that none had over that gathered more nor none had any lacke that gathered lesse 29. qu. How the Manna grew to bee corrupt with wormes 30. qu. How the Sun is said to wax hot and of the melting of Manna 31. qu. How they gathered twice so much upon the sixt day 32. qu. What moved the Rulers to come and tell Moses that the people had gathered double 33. qu. Of the meaning of the 23. verse and whether they dressed upon the sixth day that which was reserved for the seventh 34. qu. Whether the observation of the Sabbath were now first instituted 35. qu. Of the rest of the Sabbath 36. qu. The description of Manna the quantitie fashion colour and taste thereof 37. qu. Whether the Manna had a divers relish according to every ones taste 38. qu. When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. 39. qu. By whom this clause was added of the Israelites eating of Manna fortie yeares Questions upon the seventeenth Chapter 1. QUest Why some mansion places are omitted here 2. qu. Of penurie and want of water which the Israelites here indured 3. qu. Why it pleased God to prove his people with thirst 4. qu. How the people are said to tempt God 5. qu. Of Moses feare lest he should be stoned 6. qu. Why Moses is bid to take the Elders with him 7. qu. Why Moses is bid to take his rod. 8. qu. Whether it be all one storie of smiting the rocke Exod. 17. and Numb 20. or divers 9. qu. Of the mount Choreb 10. qu. Whether the water out of the rocke did still follow the Israelites 11. qu. What nation the Amalekites were and how they set upon Israel 12. qu. The reasons which moved the Amalekites to set upon the Israelites 13. qu. Why Moses goeth not himselfe to battell but appointeth Joshua 14. qu. Whether this Hur were the sonne of Caleb 15. qu. Whether Moses lifted up his hands in prayer 16. qu. How Moses hands were heavie 17. qu. Of the supporting and bearing up of Moses hands 18. qu. What this Amalek was and of whom descended 19. qu. What booke this was wherein Moses is commanded to write this storie 20. qu. Why Moses is commanded to rehearse it to Joshua 21. qu. Whether Amalek were wholly destroyed by Saul 22. qu. Of the building of the Altar and the name thereof 23. qu. Of the meaning of these words Thy hand is upon the throne of Jah Questions upon the eighteenth Chapter 1. QUest Whether Jethro and Rehuel or Reghuel were the same man 2. qu. How Jethro heard what the Lord had done for Moses and Israel 3. qu. The causes which moved Jethro to come unto Moses 4. qu. When Moses had sent Zipporah away 5. qu. Of Moses two sonnes 6. qu. How Moses was delivered from the sword of Pharaoh 7. qu. At what time Jethro came to Moses before the Law given in mount Sinai or after 8. qu. Wherefore Jethro sent before to Moses 9. qu. Of the manner of Moses entertainment 10. qu. Why Moses declareth all these things unto Jethro 11. qu. Of Jethro his joy and rejoycing 12. qu. Whether Jethro had before this the knowledge of the true God 13. qu. Of the meaning and true reading of the 11. verse 14. qu. Whether Jethro offered himselfe burnt offerings 15. qu. In what sense they are said to eat bread before the Lord. 16. qu. How the people came to Moses to aske of God 17. qu. Why the Lord would have Moses to take his dirrction from Jethro 18. qu. What causes Jethro would have reserved to Moses 19. qu. Of the qualities and properties required in good Magistrates 20. qu. How the Rulers over thousands hundreds c. are to be counted 21. qu. Of the number of these Officers and of their continuance and succession 22. qu. The difference betweene Moses office and the rest 23. qu. Of the meaning of these words And God command thee 24. qu. In what sense the people are said to goe quietly to their place 25. qu. Whether these Officers were chosen by Moses 26. qu. Whether these Officers were of equall authoritie or one subordinarie to another 27. qu. Of the difference betweene these Officers and the seventie Elders Numb 10. 28. qu. At what time Jethro tooke his leave of Moses Questions upon the ninteenth Chapter 1. QUest Of what
yeare this was the third moneth 2. qu. What day of the moneth the same day was 3. qu. VVhether this first day of the third moneth were the 47. day from the Passeover 4. qu. Of the place where they incamped 5. qu. VVhether the Israelites incamped on the East side of the mount Sinai 6. qu. How Moses is said to goe up unto God 7. qu. VVhy both these names of Jacob and Israel are joyned together 8. qu. How the Lord is said to carrie them upon Eagles wings 9. qu. How they are said to bee the Lords chiefe treasure 10. qu. How they are said to be a Kingdome of Priests 11. qu. By what reasons the Lord perswaded the people and why 12. qu. VVhether the people unfeinedly here promise obedience 13. qu. How the Lord is said to come in the thicke cloud when and in what thicke cloud it was 14. qu. VVhy the Lord talketh with Moses in the hearing of the people 15. qu. VVhy Moses is said twice to have reported the peoples words unto God 16. qu. Why they are bidden to wash their garments 17. qu. Whether this were the third day of the moneth when the law was given 18. qu. VVhether the fifteenth day of the moneth were one of the fiftie which went before the giving of the law 19. qu. VVhether our Saviour with his disciples and the Iewes kept the Passeover together 20. qu. How the Apostles Pentecost and the Iewes Pentecost fell out all upon one day 21. qu. How the Lord is said here to descend 22. qu. VVhether Jehovah Christ Iesus appeared not in the old Testament but onely or usually the Angels 23. qu. VVhether it were Jehovah the Lord Christ or an Angell that came downe upon mount Sinai 24. qu. VVhy the people are forbidden to come up into the mountaine 25. qu. VVhy hee shall bee killed that toucheth the mountaine 26. qu. VVhy no hand was to touch him that came neere the mountaine 27. qu. VVhy the beast that toucheth the mountaine is commanded to be slaine 28. qu. VVhether at any time it were lawfull for the people to goe up to the mountaine 29. qu. VVhy Moses is not set downe to have reported all to the people which was given him in charge 30. qu. VVith what water they washed their cloaths 31. qu. VVhy they are commanded not to come at their wives 32. qu. VVhy Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai 33. qu. VVhy it pleased the Lord in this trouble and fearefull manner to appeare with thunder and lightning 34. qu. VVhether this thunder and lightning were naturall 35. qu. VVhy the Lord appeared in a thicke cloud 36. qu. Of the blowing of the trumpet at the giving of the law what it signifieth 37. qu. Of the different manner of the delivering the law and the Gospell 38. qu. VVhat it was that Moses spake and the Lord answered 39. qu. VVhether God himselfe or an Angell spake to Moses in the mount 40. qu. VVhy Moses is commanded to charge the people againe 41. qu. VVhat Priests are here understood 42. qu. Why Moses replieth as unwilling to go downe 43. qu. VVhy the Lord not withstanding Moses answer still chargeth him to goe downe 44. qu. VVhy Aaron is bid to come up with Moses wherefore he went up and when Questions upon the twentieth Chapter 1. QUest Whether this be a Commandement I am the Lord. 2. qu. Of the distinction and difference of the lawes of Moses in generall 3. qu. Of the validitie of the lawes Morall Ceremoniall and Iudiciall which are abrogated which are not 4. qu. Of the difference betweene the Morall and Evangelicall law 5. qu. Of the manifold use of the law in the fourefold state of man 6. qu. Why it pleased God now and not before to give his written law to the world 7. qu. How the Lord spake all these words and why 8. qu. Why it pleased God himselfe to speake to his people in the giving of the Law 9. qu. Of the division of the Morall Law 10. qu. Whether foure Commandements or three onely belong to the first table 11. qu. Whether all morall precepts as of loving of God and our neighbour bee reduced to the Decalogue 12. qu. Of generall rules to be observed in expounding the Commandements 13. qu. Why the Commandements are propounded negatively 14. qu. Of the speciall manner of accenting and writing observed in the Decalogue more than in any part of the Scripture beside 15. qu. Why this preamble is set before I am Jehovah thy God 16. qu. Why their deliverance out of Egypt is here mentioned Questions upon the first Commandement 1. QUest Whether it is better read strange gods or other gods 2. qu. Why they are called strange gods 3. qu. Whether any kinde of externall idolatrie be forbidden in the first Commandement 4. qu. Of the meaning of these words Before me 5. qu. What reasons ought chiefely to move us to acknowledge the Lord onely to be our God Questions upon the second Commandement 1. QUest What a graven image is 2. qu. What things a similitude must not bee made of to worship 3. qu. Of the difference betweene bowing downe and serving 4. qu. In what sense the Lord is called a jealous God 5. qu. Of the titles which the Lord here giveth himselfe and wherefore 6. qu. Of the general commination promise annexed 7. qu. How it standeth with Gods Iustice to punish the children for the fathers sins 8. qu. Why mention is made of the third and fourth generation 9. qu. Why mercie is promised to be shewed to a thousand generations 10. qu. How men are said to hate God Questions upon the third Commandement 1. QUest What is signified by the name of God and how diversly it is taken 2. qu. That it is more to abuse the name of Iesus than simplie of God 3. qu. How many wayes the name of God is taken in vaine 4. qu. What is required in taking of a right oath 5. qu. Whether men be bound to sweare often 6. qu. Whether it be lawfull to use cursing 7. qu. For what things an oath is not to be taken 8. qu. Whether all kinde oaths are to be kept 9. qu. Of the commination added to the third Commandement Questions upon the fourth Commandement 1. QUest Of the order of the fourth Commandement why it is put after the other 2. qu. Why it is said onely in this Commandement Remember c. 3. qu. VVhy the Lord thought good to appoint a day of rest and that upon the seventh day 4. qu. VVhether the precept of keeping the Sabbath were altogether ceremoniall 5. qu. To observe one day of seven unto the Lord is morall 6. qu. VVhat things in the Sabbath were ceremoniall what morall 7. qu. VVhat it is to sanctifie the Sabbath day 8. qu. Of the labouring six dayes whether it bee a Commandement 9. qu. VVhat works are permitted to be done upon the Sabbath 10. qu. VVhy
Mahomets thigh nor for a Turke himselfe 30. qu. VVhy three feasts are onely named wherein they had more 31. qu. Of the feast of the Passeover 32. qu. VVhy Pentecost is called the feast of the first fruits 33. qu. How the feast of Tabernacles is said to bee in the end of the yeare 34. qu. VVhich were the three feasts wherein they were to appeare before the Lord. 35. qu. VVho were bound to appeare before the Lord whether their servants 36. qu. To what end the people were commanded to meet together 37. qu. Why the people were not to appeare emptie before the Lord. 38. qu. In what place they appeared before the Lord while the Arke and Tabernacle were asunder 39. qu. VVhat sacrifice here is commanded not to be eaten with unleavened bread 40. qu. When the Passeover was to be killed 41. qu. Wherefore they were to eat onely unleavened bread in the Passeover 42. qu. VVhat first fruits are here mentioned in this law 43. qu. VVhat it is to seeth a kid in the mothers milke 44. qu. VVho is understood here to be this Angell 45. qu. VVhy in this place the prohibition of Idolatrie is inserted 46. qu. VVhat manner of promises are here made and why 47. qu. VVhat is understood by the hornets 48. qu. VVhy God did cast out the Canaanites all at once before the Israelites 49. qu. Of the bounds and limits of the land of promise 50. qu. Whether it be lawfull to make a league with nations which are enemies to true religion 51. qu. What it is to sinne against God Questions upon the foure and twentieth Chapter 1. QUest Whether this Chapter bee transposed in part or in whole 2. qu. What these seventie Elders were 3. qu. Why Moses went up into the mount alone 4. qu. VVhether all the people in generall were assembled 5. qu. Why the Lord requireth the peoples consent to his lawes 6. qu. What lawes they were which Moses wrote in a booke 7. qu. Whether Moses rose up the next morning 8. qu. Whether there were twelve pillars beside the Altar 9. qu. Whether the names of the tribes were written in these stones 10. qu. Whether the tribe of Levi were here reckoned among the twelve tribes 11. qu. VVho were these young men which sacrificed 12. qu. Why they offered no offerings 13. qu. In what sense the Prophet Amos saith They offered no sacrifices 14. qu. Of the number of the sacrifices here used 15. qu. How this place agreeth with that Hebr. 9.19 16. qu. VVhat is understood by the sprinkling of the bloud 17. qu. What is meant by the dividing of the bloud into two parts 18. qu. Whether all the people were besprinkled with the bloud 19. qu. VVhen Moses and Aaron with the rest went up 20. qu. Wherefore those went up with Moses 21. qu. How they are said to have seene God 22. qu. Wherein the place under Gods feet is said to be like to Saphir 23. qu. In what sense the Lord is said not to lay his hand and upon whom 24. qu. Why they are said to eat and drinke 25. qu. Whether this were a new Commandement or the other mentioned vers 1 2. repeated 26. qu. What is signified by Moses going up to the mountaine 27. qu. Of the tables of stone whereof they were made and wherefore given 28. qu. Why Joshua went up with Moses 29. qu. What became of Joshua after Moses left him 30. qu. Wherefore Moses left Aaron and Hur in his place 31. qu. How the cloud covered the mountaine and what it signified 32. qu. How the Lord appeared in fire and of the meaning thereof 33. qu. Whether the six dayes before mentioned were part of the fortie dayes 34. qu. Wherefore Moses fasted fortie dayes and fortie nights 35. qu. What Moses did in the mount those fortie dayes and fortie nights Questions upon the five and twentieth Chapter 1. QUest Of the diversitie of ceremonies and the reason of the institution thereof 2. qu. What time Moses erected the Tabernacle whether before the receiving of the tables of the Law or after 3. qu. Why these oblations are called terumah an heave offering 4. qu. VVhy the Lord saith Receive an offering for me 5. qu. VVhether this free offering was the same which was imposed upon them afterward chap. 38.26 6. qu. Of the blew purple and skarlet colour 7. qu. VVhat shesh was which the most doe translate silke 8. qu. VVhether they used badgers skins 9. qu. VVhat kinde of wood the wood Shittim was 10. qu. VVhence they had their Shittim wood 11. qu. VVhy no iron was used in the Tabernacle 12. qu. To what uses these things served which were offered 13. qu. Of the use of the oyle and spices 14. qu. Of the mysticall and morall application of these divers oblations 15. qu. Of the signification of the Sanctuarie and wherefore it was ordained 16. qu. How the Lord is said to dwell in the Sanctuarie 17. qu. VVhether Moses saw a patterne of the Tabernacle in the mount 18. qu. Of the excellencie and dignitie of the Arke and why it was made 19. qu. Of the bignesse of the Arke and how the cubit is to be taken here 20. qu. VVhether the rings and barres were in the length or breadth of the Arke 21. qu. Whether any thing were in the Arke beside the tables of stone 22. qu. Of the spirituall and mysticall signification of the Arke 23. qu. Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over 24. qu. Of the signification of this word Cherub 25. qu. VVhat forme and fashion these Cherubims were of 26. qu. VVhy they are called Cherubim and Seraphim 27. qu. On which side of the Arke the Cherubs were placed 28. qu. VVhether the Cherubims stood upon the ground or upon the Mercie seat 29. qu. The difference betweene the Cherubims which Moses made and those which Salomon set up 30. qu. Of the places where the Lord used to speake with Moses 31. qu. VVhether God himselfe or an Angell spake from the Mercie seat 32. qu. Of the spirituall signification of the propitiatorie 33. qu. Of the matter whereof the table was made 34. qu. Of the forme and fashion of the table 35. qu. Of the placing of the two crownes and the border of the table 36. qu. How the table of shew-bread was carried 37. qu. Of the dishes and cups belonging to the table the use and number of them 38. qu. Of the foure kinds of vessels in particular which served for the table 39. qu. VVhy it was called the shew bread or face bread 40. qu. Of the order and quantitie of these lâ—aves 41. qu. Of the mysticall signification of the table of shew bread 42. qu. Of the forme and fashion of the candlesticke 43. qu. Of the place where the candlesticke stood 44. qu. Whether the candlesticke were made to Moses hand 45. qu. Of the instruments belonging to the candlesticke 46. qu. How much a talent was 47.
beare their iniquities 37. qu. The mysticall signification of the golden plate 38. qu. Of the imbroidered coat the fashion and making thereof 39. qu. Of the high Priests miter 40. qu. Of the girdle of needle worke and imbroidered 41. qu. How the high Priests attire differed from the apparell of the inferiour Priests 42. qu. Whether Aaron did alwayes put on the common Priestly garments 43. qu. What it is to fill the hands of the Priests 44. qu. Of the fashion and use of the linnen breeches 45. qu. How this precept and charge concerning the linnen breeches agreeth with that law Exod. 23.26 46. qu. Of the mysticall application of the inferiour Priests garments Questions upon the nine and twentieth Chapter 1. QUest Why it pleased God to have the Priests thus consecrated 2. qu. Why the Calfe is said to bee the sonne of a bullocke 3. qu. Why a Bullocke two Rammes and other things were offered at Aarons consecration 4. qu. Why Aaron and the Priests were called to the doore of the Tabernacle 5. qu. Why Aaron and the rest are washed and how 6. qu. Of the Priestly apparell which Aaron put on and why the girdle is omitted 7. qu. How Aaron was anointed and with what 8. qu. How the ordinance of the Priesthood is said to be perpetuall 9. qu. The spirituall application of Aarons manner of consecration 10. qu. Why the Priests lay their hands upon the head of the beast 11. qu. Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other 12. qu. Why the bloud was laid upon the hornes of the Altar 13. qu. What became of the bloud which was powred at the bottome of the Altar 14. qu. Why the fat was burned upon the Altar and how 15. qu. VVhy the flesh skinne and dung was burned without the host 16. qu. Of the mysticall application of the sacrifice of the bullocke with the rites thereof 17. qu. VVhy the sacrifice for sinne was offered first 18. qu. How the bloud of the burnt offering was bestowed upon the Altar 19. qu. Why the hornes of the Altar are not here touched with bloud 20. qu. Why the dung in the sinne offerings being an uncâ—eane thing was prescribed to be burned 21. qu. Why the burnt offering was so called and how it differed from other sacrifices 22. qu. VVhy the burnt offering is called a sweet savour 23. qu. Of the mysticall sense of the ramme of burnt offerings 24. qu. Of the third ramme why it is called the ramme of consecration 25. qu. Why the bloud was put upon the right eare thumbe and toe of Aaron 26. qu. How the bloud was sprinkled upon the Altar round about 27. qu. How the bloud and oyle was sprinkled upon their garments without spotting 28. qu. The mysticall signification of the ramme of consecration with the rites thereof 29. qu. How these things were put into the Priests hands and shaken to and fro 30. qu. Whether Moses were indeed a Priest 31. qu. Whether Aaron had the breast and shoulder of the ramme of consecration 32. qu. What difference there was betweene the shake offering and heave offering 33. qu. What is here understood by the heave offering 34. qu. Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ramme given unto the Priests 35. qu. Of the consecrating of Aarons successor in his garments 36. qu. By whom the high Priests succeeding Aaron were consecrated 37. qu. Whether Eleazar was consecrated after the manner here prescribed 38. qu. What services the high Priest was bound to doe in the Sanctuarie 39. qu. Of other rites belonging to the ramme of consecration 40. qu. Whether all these rites were of the necessitie of the consecration 41. qu. Why the consecration of the Priests continued seven dayes 42. qu. Whether all the sacrifices the first day were iterated seven dayes together or the sacrifice for sinne onely 43. qu. To what end the sinne offering was offered every day of the seven 44. qu. How the Altar was cleansed and why 45. qu. How the Altar sanctified whatsoever touched it 46. qu. Of the dayly sacrifice with the rites thereof 47. qu. How much the Hin contained 48. qu. Of the spirituall application of the Altar and dayly sacrifice 49. qu. How the Lord appointed with the children of Israel 50. qu. What the Lord promiseth to sacrifice 51. qu. What is meant here by Gods glorie 52. qu. How the Lord is said here to sanctifie Aaron 53. qu. How the Lord is said to dwell among them Questions upon the thirtieth Chapter 1. QUest Why the narration of the making of the golden Altar is transposed 2. qu. Wherefore the Altar of incense had hornes comming out of it 3. qu. Wherein this Altar of incense differed from the other 4. qu. How the incense was burned upon the golden Altar 5. qu. Of the placing of the bars and how the Altar was carried 6. qu. Where the Altar of incense was placed 7. qu. What the Apostle meaneth by the golden Censer which the most holy place is said to have 8. qu. Why incense was commanded to be burned morning and evening 9. qu. Whether any of the lamps burned by day 10. qu. What things were inhibited to be offered upon the golden Altar 11. qu. Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place 12. qu. How Aaron made reconciliation upon the hornes of the Altar 13. qu. The spirituall sense of the Altar of incense 14. qu. How this Altar of incense differed from Salomons 15. qu. Whether it were lawfull to number the people and wherein David offended 16. qu. Whether this collection of many were commanded onely at this time or were to continue 17. qu. VVhy this money was collected and to what end 18. qu. How much the sicle of the Sanctuarie and halfe sicle was 19. qu. Whether there were divers kinds of shekels 20. qu. Of the halfe shekel which Christ paid for tribute what it was and how it came to bee paid for tribute 21. qu. Why they were numbred onely from twentie yeares old 22. qu. Why the poore pay as much as the rich 23. qu. Whether all these things were declared to Moses at once 24. qu. Of the fashion of the brasen Laver. 25. qu. Of the use of this brasen Laver. 26. qu. Of the mysticall application of the Laver wherein the Priests washed 27. qu. The difference betweene Moses Laver and Salomons great Sea of brasse 28. qu. Of the spices that went toward the making of the oyntment 29. qu. Of the manner of making and compounding this holy oyntment 30. qu. Of the use of this oyntment in anointing the Tabernacle 31. qu. How all that touched the Tabernacle became holy 32. qu. When and how Aaron and his sons were anointed 33. qu. Who are understood here by the name of the children of Israel whether the Levites also are there comprehended
the rest of his sonnes being yet unborne Ramban 3. Neither is this an imprecation but a prediction of that which was to come Theodoret Calvin 4. Canaan is accursed not Cham not for that Canaan first saw his fathers wickednesse Theodoret or because of Gods favour towards Cham in preserving him in the Arke as some Jewes thinke nor yet lest that if Cham had beene named his whole posterity should have beene under this curse whereas Canaan only standeth under it Perer. for the whole lineage of Cham stood accursed But Chams sonne is noted not the father both to shew the greatnesse of his sinne whereby the punishment was derived also to his posterity Calvin And to declare that Canaan following his fathers ungodly steps who was partaker with him deriding Noah Mercer was also worthy of the same malediction Ambrose ibid. As also Canaan is singled out from the rest of Chams sons by the spirit of prophesie whereby Noah foresaw the wickednes of that nation and now the time was come when the event was to answer the prophecy in expelling the Canâ—nites and making them servants to Sems posterity Calvin As also hereby we are given to understand as Gregory well noteth in that Cham sinning Canaan is cursed quod reproborum nequitia hic inultae proficiunt sed in posterum feriuntur that wicked mens sinnes goe a while unpunâ—shed but they are afterwards met withall QVEST. XX. How Canaan became a servant to his brethren SErvant of servants 1. That his condition should be most slavish and servile more vile than the lowest degree of servants which should be so much the more grievous because he is subjected to his brethren whereas to be a servant to strangers is more willingly borne as Iosephus brethren thought great scorne that their brother should be their Lord Muscul. 2. We see that as in Adam sinne brought forth death so in Caine it is the beginning of slavish servitude ecce fratrem eodem natum patre peccatum fecit servâ—m behold sinne maketh the brother borne of the same parent a servant Chrysost. A profitable service and subjection should otherwise have beene in the world as when men for order sake and their better preservation obey their mercifull and prudent rulers that governe them as fathers But the slavish life and service had the beginning in cursed Canaan such as their state is that are taken captives in battell who being saved alive servi fiebant a servando appellati became servants being so called because they were saved Augustine 3. Though this curse did not presently take place for the Cananites did hold the Israelites a while in subjection yet at the length Gods judgements which hee in his wisdome and secret counsell for reasons best knowne to himselfe suspendeth were executed to the full upon Canaans seed Calvin QVEST. XXI How children are punished for their parents sinnes BUt here a great question will be moved that seeing Canaan was accursed for his fathers sinne how it standeth with Gods justice to punish the children for the fathers transgression for the better resolving of this doubt these severall considerations are duly to be weighed 1. The judgements of God are of two sorts they are either executed in this life or in the next in this many times they which sinne escape unpunished and they which are innocent are temporally chastised but in the next world every man shall receive according to their workes 2. Gods judgements in this life are either in spirituall or temporall things in spirituall which properly concerne the soule none are punished for another as the Lord saith by his Prophet Ezechiel the sonne shall not beare the iniquity of the father nor the father of the sonne but the soule that sinneth shall dye But in temporall things as the losse of the commodities and pleasures of this world yea of life it selfe one may be punished for another 3. The judgements in temporall things are to be considered either as chasticements and medicines or as punishments in the first sense they may fall upon innocents as Daniel and Ezechiel went into captivity being not guilty of the peoples Idolatry but this was a medicine tending to their spirituall good But as they are punishments they are onely incident to those which have deserved them So then God in his infinite wisdome doth lay temporall chasticements upon some even for others sinnes 1. That thereby we should be admonished both to detest sinne in our selves and to disswade others from it seeing it enwrappeth many in the same judgement 2. God can recompence abundantly the losse of temporall things yea of life it selfe with spirituall and eternall blessings 3. Yet none are so pure and innocent but must confesse that howsoever they are free from some great offences yet for other sinnes they may justly deserve punishment 4. But this course to punish one for another is onely to bee left unto God Man must observe another rule to punish him onely that sinned as it is in the Law the father shall not be put to death for the sonne nor the sonne for the father Deut. 24.16 though in other punishments which tend not to the death or affliction of the body as in depriving of honours liberty goods it standeth with justice even among men to punish the children for the fathers and many for one as is seene in the case of treason yet this privilege in general to punnish one for another is peculiar to God because he is both the Soueraigne Lord over man and all he hath he only knoweth how to make such chasticements medicinall and how otherwise abundantly to recompense those that are afflicted which things are not in mans power who therefore in inflicting of punishment must respect every mans desert 5. Yet for the most part they which are punished for other mens sinnes are guilty of the same themselves and therefore the Lord saith he will visit the iniquitie of the fathers vpon the children to the third and fourth generation of them that hate me Exod. 20.5 Where is to be considered 1. That God alwayes thus punisheth not but rather by this threatning terrifieth than verifieth the same by his iudgements Theodoret. yet sometime the Lord thus judgeth the posterity of the wicked as Gregory well saith si nulla puniret quis Deum res humanas curare crederet sin cuncta puniret extremum judicium unde restaret if God should punish no sinnes who could thinke that God had any care of humane matters and if hee punished all no man would looke for the latter judgement 2. Herein the long sufferance of God appeareth that hee deferreth his judgement sometime to the third and fourth generation to see if in the meane time the wicked parents or their children may amend if they doe not then the Lord is said to visit their iniquities that is to remember them at the length which he had a great while left unpunished as the Prophet saith
Let the iniquity of his fathers come into remembrance in thy fight 3. If in the meane time the wicked father beget a sonne that seeth his fathers sins c. and repenteth he shall not die in his fathers iniquity Ezek. 18.14.17 As the sonnes of Core died not with their rebellious father Numb 26.10 4. And it is just that God should visit to the third and fourth generation because by the course of nature so long the father may live to see his sinne punished in his posterity and the children so long may have the evill example of their parents in their eyes for whose sins they are said to bee punished though they have made them their owne by imitation because their parents were authors and by their example perswaders and in their owne persons beginners of that sinne 5. Neither for Idolatry onely is the iniquity of the parents visited in their children as Rabbi Moses thinketh but for other sinnes also as here Chams prophanenesse and rebellion toward his father is punished in Canaan 6. Neither are the children guilty of their parents sinnes only by imitation in doing the like but if they continue in other great sinnes though not the same as when the people were plagued because David had numbred the people though therein David was the greatest offender yet they had deserved diversly by their other sinnes to bee punished or if the children though they committed not the same sinnes yet doe winke at them and suffer them by silence and reprove them not as Elie was accessary to his sonnes sinnes because he held his peace as Augustine well saith quamvis bonis vita malorum displiceat c. although the life of the wicked displease the righteous and therefore they are not eternally damned tamen quiapeccatis eorum pareunt jure cum eis temporaliter flagellantâ—r yet because they forbeare and spare their sinne they are justly together with them whipped temporally 7. Neither doth God prescribe vnto himselfe alwayes this rule to punish but to the 3. or 4. generation hee may extend his iudgements to the tenth as here in the posteritie of Canaan but yet the proportion alwayes holdeth that he is more inclined continually to mercie than justice Calvin 6. This Canaan is accursed not onely for his fathers sinne but as being himselfe also which is most like accessarie to it relating the matter to his father and the posteritie also of Canaan though they did beare the curse first denounced against their father yet are worthily punished for their owne sinnes Levit. 18.28 for these abhominations the Lord spued out the people that were before you QVEST. XXII Of the blessing of Sem. Verse 26. Blessed be the God of Sem. 1. Jt appeareth in that Sem hath the chiefe blessing that he was the actor and perswader of that reverent and dutifull behaviour toward their father Tremel 2. In that Noah turneth himselfe to God it sheweth the excellencie of grace wherewith Sem was endued which also is implyed in his name which signifieth one famous or of renowne Perer. 3. He prophesieth that the true religion and Church should remaine in Sems posterity that hee onely should worship the true God which is to be blessed for ever 4. And here also is included a prophesie of Christ to come of Sem in whom all the nations of the world should be blessed Oecolampad QVEST. XXIII How Iapheth was to dwell in Sems tents Vers. 27. GGd perswade or enlarge Iapheth c. 1. This cannot be the meaning that God should dwell in the tents of Sem because there was his temple and Christ also incarnate walked and dwelled amongst them sic Theodoret. Lyran. Tostat. Mercer and the Chalde paraphrast referreth it unto God but the construction of the words following let Canaan be his servant will draw the sense to bee referred to Iapheth not unto God 2. Neither doth Noe speake here of the great increase and dilating of Iapheths posterity into all parts of the world 3. nor yet of any civill society and league which should bee betweene the Gentiles of Iaphets stocke and the Jewes 4. or that they should surprise the inhabitants of Sem and thrust out the Jewes for all those things did equally befall the posterity of Cham the Aegyptians were in league with them and sometimes also surprised them 5. But the word is rather to bee translated perswade as Iunius then inlarge with Mercer or as Vatablus well readeth blande reducat God shall gently reduce Iapheth to Sems tents which was fulfilled not when the Gentiles became Jewes Proselytes as some Hebrewes but when by the mild voyce of the Gospell the Gentiles were called to the knowledge of God and made one Church with the Gentiles Rupertus here also hath a good conceit that the Greekes and Latines comming of Iapheth by those two languages of Greeke and Latine did open the Tabernacles of Sem the Hebrew Scriptures and made them knowne to the Gentiles QVEST. XXIIII Of the life and acts of Noah Vers. 28. ANd Noah lived c. Noah lived 250. yeares after the floud died but two yeares before Abraham was borne for from the floud to the birth of Abraham are counted not above 352. yeares And Sem living 502. yeares after the floud reached to the 50. yeare of Isaack This then is worthy to bee observed that three Patriarkes for the space of two thousand yeares and more from the beginning of the world to Isaack might serve to propagate the true religion Adam to Methuselah who lived with him 242. yeares Methuselah to Sem who lived almost an 100. yeares after Sem was borne and Sem to Isaack 2. Although the Scripture make no mention of the rest of Noahs acts yet no doubt hee was occupied in doing good and in planting religion Berosus writeth that he taught the Armenians the skill of husbandry and planting of vines he distinguished the yeare into 12. moneths instructed them in the true service of God and from thence he went to Italy where he likewise taught Theology and humane arts who was honoured of them as a God under the name of Sol and Coelus and there hee died This record of Noahs acts as it containeth nothing of any improbability saving that Noah so godly a Patriarke would never suffer himselfe to bee honoured as a god so there is no necessity to receive or beleeve it not being expressed in Scripture 3. But whereas Methodius is made the author that Noah should have a certaine sonne called Iovâ—thas that should bee borne in the 100. yeare of the third Chiliad or thousand who invented Astronomy and prophesied of the foure Monarchies this is a meere fiction for Noah lived not till the 100. yeare of the third Chiliad but died in the sixth yeare thereof for to the floud are reckoned 1696. yeares and Noah lived after 350. And againe the text saith that all the earth was overspread of Noahs three sonnes there was no place then for a fourth 4. Though
Lord bid him vers 17. and therefore he saith it is not imperium but motivum ad gaudium it was no commandement but a motive to Abraham to his farther joy c. for Abraham had walked thorow a good part already and no doubt did also take a view of the rest to his farther comfort as time and opportunity served Calvin Musculus Mercer it is not like he would neglect any thing that might either increase his joy or confirme his faith 2. This Plaine of Mamre neare Hebron was not out of that Countrey called Canaan as Cajetane thinketh for Hebron was in Canaan Genes 23.2 and this abode of Abraham in Hebron is that dwelling of Abraham in the land of Canaan mentioned vers 12. 3. This Plaine or Valley in Hebrew Eelou which signifieth an Oake as the Septuagint translate was beset and planted with Oakes and other trees Genes 18.8 4. It was called of Mamre the Amorite either the planter of the trees or possessor of the ground who had two other brothers Eschol and Aner confederate with Abraham Genes 14.13.24 QVEST. XV. Of the situation antiquity and name of Hebron COncerning Hebron three things briefly shall be declared 1. The description and situation of it 2. The antiquity 3. Of the name 1. Hebron was situate in the land of Canaan there was the habitation of Abraham and there first reigned David two famous monuments this City had the tree that Abraham entertained the Angels under Gen. 18.8 for the tree Iosephus saith it was a Turpentine tree Terebinthus thought to have continued from the beginning of the world till his time Hierome saith it was an Oake that lasted till Constantines reigne Borchardus saith it was Vlmus an Elme tree which was to be seene till his time who lived some 300. yeare since yet not the same tree but another which did spring out of the root of the old and that is most like there also is the double cave which Abraham bought for buriall where Iosephus saith in his time were to bee seene Abraham and the other Patriarks monuments of marble Borchardus saith in his time there was built a Church Hierome that Abrahams Mansoleum or tombe remained there till his time ex Perer. Borchard maketh mention of two other monuments in Hebron of a certaine cave not farre off in a rocke where it is said that Adam and Eve continued 100. yeares mourning for their sonne Abel as also of a certaine field that hath soft red earth pliable like wax whereout they say Adam was made but these are but conjectures of no certainty And so is also that of Hierome that Adam was buried in Hebron because the Latine text readeth thus Iosu. 14.85 Ibi Adam maximus inter Enacim situs est There Adam the greatest of the Anakims is placed which words are otherwise in the Hebrew He that is Arba was a great man among the Anakims Adam is not here a name proper but appellative and Adam by the most of the ancient Writers is held to have beene buried not in Hebron but in Mount Calvarie as Origen Cyprian Athanasius Ambrose with others 2. For the antiqrity of Hebron 1. It cannot be so old as some thinke that it was the first City which was built in the world by Adam and there Noah to have beene borne Ioan. Annius for Henoch builded by Cain is the first City named in Scripture 2. Neither is it so ancient as some Hebrewes conjecture to have beene built by Cham as Rabbi Salomon or within 90. yeares after the floud as Iosephus who maketh it 2300. yeares elder than his time for the tower and City of Babel which were built somewhat above 100. yeare after the floud are thought to be the first after the floud 3. And whether Hebron bee more ancient than Memphis is uncertaine as Iosephus saith it was but it is evident that it was built seven yeares before Zoan in Egypt Num. 13.23 which is not Memphis but Tanis in Egypt as both the Chald. and Greeke Interpreters read in that place 3. This Hebron was first called the City of Arba Genes 23.2 Iosua 14.15 Arbe signifieth foure it was not so named either because the foure Patriarks Adam Abraham Isaach Iacob and the foure Matrons Eva Sara Rebecca Lea were there buried as the Hebrewes thinke for whether Adam and Eva were there buried is uncertaine nor yet because it was tetrapolis a City consisting of foure parts Ioan. Annius but it was so called of Arba the father or founder of the great Anakims Iosua 14.15 It was afterward called Chebron not of Chebron the sonne of Marescah the sonne of Caleb mentioned 1 Chro. 2.42 as Hierome and Musculus thinke for it had that name long before that Chebron was borne but I rather approve Origens conjecture who alludeth to the signification of the word which betokeneth a conjunction or joyning together of the root chabar because there saith he conjugia patrum reliquia jacent the bodies of those married couples Abraham with Sara Isaach with Rebecca Iacob with Lea are there buried 4. Places of Doctrine 1. Doct. Faith is of things not seene but hoped for Vers. 15. ALL the land which thou seest c. Here that saying of the Apostle is verified faith is the evidence of things which are not seene Heb. 11.1 for Abraham had not yet the breadth of a foot in all this Countrey which is promised him but by faith he seeth farre off and beleeveth it should be given to his seed 2. Doct. God alloweth of no will-worship Vers. 18. IN that Abraham built an Altar he did it not of himselfe but as he was directed by God whereby we are taught that nothing should be brought into the worship of God without his warrant Calvin all such worship is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship 5. Places of confutation 1. Confut. Riches not to be cast away Vers. 2. ABraham was very rich in cattell silver and gold c. Hence appeareth the superstition of Monks and Friers that thinke that perfection consisteth in poverty riches are not then to be cast away Abraham enjoyed them rich men may please God in their rich estate so they set not their heart upon their wealth Augustine well sheweth it in that parable Luk. 16. Lazarus pauper in sinum divitis Abrahami receptus est poore Lazarus was received into rich Abrahams bosome both rich and poore then if they be faithfull may enter into heaven Calvin 2. Confut. The vulgar Latine text not of Hieromes translation Vers. 13. WHereas the Septuagint translate exceeding sinners in the sight of God Hierome findeth fault with that translation and saith it is superfluously added for the Sodomites were sinners also before men But whereas the Latine text to the same sense readeth coram Domino before the Lord hence it is evident that it is not Hieromes translation though it commonly beare his name for it is not like he would reprove his owne
worke 6. Place of Morall observation 1. Observ. That riches be no let unto our vacation Vers. 2. ABraham was very rich and yet his riches were no impediment to him let rich men learne by his example that they be not entangled and hindred by their riches from going forward in their vocation Calvin and as the Apostle saith that they be not high minded nor trust in uncertaine richeâ— c. 1 Timoth. 6.17 that they be rich in good works as Abraham was 2. Observ. The inconvenience of riches Vers. 6. ABraham and Loe before their riches did so mightily increase were inseparable companionâ— but being growne now to be rich they can no longer dwell together so they whom neither poverty nor want not weary journies nor strange Countries could part riches and prosperity divide if 〈◊〉 these holy men riches brought forth this inconvenience how much harder is it for rich men to keepe theâ— within bounds Mer. Musculus for as the Apostle saith They that be rich fall into temptation and snares 1 Timoth. 6.9 3. Observ. Of humility towards our inferiours Vers. 7. THen Abraham said to Loâ— c. Chrysostome well noteth here Cogita quemadmodum 〈◊〉 jâ—niori cesserâ—â— patrum 〈◊〉 c. Câ—nsider how the elder giveth place to the younger the 〈◊〉 to the nephew he that had received great grace of God to him that yet had shewed no proofe of his vertue We learne hereby not onely to honour our superiours but to be humble toward our inferiours as the Apostle saith In giving of honour goe one before another make your selves equall to them of the lower sort Rom. 12.10 16. 4. Observ. Gods patience in suffering the wicked Vers. 13. THe men of Sodome were wicked c. God sometime beareth with the wicked yea and suffereth them to enjoy temporall blessings as here the Sodomites inhabited the most fruitfull Vallies but they as the Apostle saith 〈◊〉 the riches of his bountifulnesse c. not knowing that the bounty of God leadeth them to repentance Rom. 2.4 Caâ—â—â—â— 5. Observ. God will not shew himselfe where dissension is Vers. 14. THen the Lord said to Abraham c. When Lot was now departed and the occasion of dissension cut off then the Lord appeared to Abraham so that God will not shew himselfe nor the spirit of peace there dwell where is contention Perer. As Saint Peter sheweth that by dissension prayers are interrupted 1 Pet. 3.7 6. Observ. It is dangerous to love preeminence Vers. 15. ALL the land which thou seest Chrysostome noteth quantum malum siâ—â—mar◠〈◊〉 what an hurtfull thing it is to love to have preeminence because Lot that tooke upon him to chuse first and as he thought the best ground yet gained nothing by it for not long after he was caâ—ried away captive Likewise we see what a rich thing a contented minde is Abraham that was coâ—â—eâ—â— to take the worst lot hath the whole Countrey given unto him so the Lord to Salomon that onely â—â—â—ved wisdome gave honour and riches beside in great abundance 1 King 3. Marlâ—rat CHAP. XIV 1. The parts and contents THis Chapter hath two parts In the first is set forth the overthrow of Sodome and taking of Lot prisoner In the second the victory of Abraham In the first are expressed 1. Betweene whom the battell was vers 1.2 2. The occasion vers 4. 3. The order first they fight against the lands of the gyants vers 5.6 then against the five Kings of the Plaine vers 8. 4. The successe of the battell the Kings are discomfited vers 10. their substance carried away vers 11. Lot taken prisoner vers 13. In the second 1. There is the battell of Abraham his preparation vers 13. the order of it vers 14. the successe vers 15. 2. Abrahams triumph described by the persons that met him and by Abraham behaviour the persons that came to meet him were two Kingâ— Melchisedeck that blessed God and blessed Abraham vers 19 20. and comforted him with bread and wine vers 18. the King of Sodome that would onely have rewarded Abraham temporally with the goods that he had received vers 21. In Abrahams behaviour is set forth his godlinesse toward Melchisedeck in paying tithe of all in token of his thankfulnesse vers 20. toward the King of Sodome his wisdome in refusing to be made rich by him vers 22 23. his justice in not depriving his confederates of their right vers 24. 2. The divers readings or translations v. 1. King of Babel C. of Shinar câ—t v. 1. Ariâ—â—â— King of Pâ—ntus H. King of Ellasar câ—t In the reigne of Aâ—â—aphel S. time or dayes cat v. 2. Balla. S. Basa H. Bersha cat King of Sodome Senâ—ar King of Adaâ—â— S. Seâ—aâ—â— cat v. 3. In the salt valley S. wâ—â—ddie valley A field valley C. valley of Siddim T.B.G.P. shiddâ—m tilled fields the like difference is vers 8 10. v. 5. Gyants C.S.B. Rephaim T.G.H.P. Gen. 15.20 the strong nations with them S. the Zuzâ—ms with them H. the strong men in Hâ—m Ch. the Zuzâ—ms in Haem T.B.G.P. zâ—z a post in Save the City S. Sâ—riathâ—â—m C.P.G.H. plaine of Câ—râ—athaim T. B. shavâ—h to be made plaine v. 17. Shaveh is taken for a proper name v. 6. unto the Tereâ—iâ—th or Turpentine tree of Paran S. the Plaine of Paran câ—t heb â—el a Plaine v. 7. to the fountaine of judgement S. to the Plaine of the division of judgement C. to the fountaine Misphat H. En Misphat T.B.G.P. sâ—â—e all the Princes S. smote or destroyed all the Countrey câ—t Engadâ— C. Hazâ—zâ—â— thâ—maâ— cat v. 11. tooke all their horse S. substance cat recâ—â—â—h substance recâ—sh horse v. 13. Abraham peâ—aâ—e the passenger S. the hebrew ca. gâ—eâ—er to passe over v. 14. he numbred S.H. brought forth G. armed T.B.P. heb caused to draw a weapon rich to draw or â—â—sheath a weapon his homeborne S. exercised H. well instructed T.B. brought up G. his boyes or servants C. heb chaâ—ich a youth well instructed v. 15. he fell upon them S. divided himselfe cat chalach to divide v. 17. the King of Sodome and the King of Gomorrhe S. King of Sodome cat this is the field of Melchisedeck S. the place of refreshing for the King C. the Kings valley cat 18. Melchisedeck King of Ierusalem C. King of Salem cat for he was a Priest H. but he was C. and he was B.G.P. as he was T. v. 19. which created heaven and earth S. H. possessor of heaven and earth chaâ—â—â— to possesse v. 20. which hath delivered thine enemies into thy hand câ—t who protecting thee thine enemies are in thy hand H. heb ziggen of magan to deliver not of ganan to defend with a shield v. 20. gave him one of the tenth out of all C. the tenth of all câ—t v. 21. give me the men take the horse to thy selfe S. give me the soules and take the rest H. give me the soules and take the goâ—dâ—
the Psalme speaketh not of that righteousnesse whereby Phinehes was originally counted just before God for that was by faith because that without faith it is impossible to please God Heb. 11.6 but of that righteousnesse whereby Phinehes faith was declared and testified and so this his zealous fact because of his faith was counted a righteous worke But Moses here speaketh of that originall justice whereby Abraham was justified before God Like as S. Paul denying that Abraham was justified by workes Rom. 4.2 and Saint Iames affirming that hee was justified through workes Iam. 2.21 the first speaketh of justification properly before God the other of the same testified and declared by workes so Moses treateth of justice imputed by faith before God by an originall collation from God the other Prophet of justice imputed by a zealous worke by way of effectuall declaration before men And therefore Moses saith he that is God imputed Abrahams beleefe to him for righteousnesse But the other Prophet saith it was imputed to him for righteousnesse from generation to generation that is hereby Phinehes in all ages was knowne to be reputed and taken just before God the Lord rewarding the zeale of Phinehes with the perpetuall inheritance of the Priesthood Numb 25.13 4. Confut. Faith not the beginning only of justification FOurthly another point of popish doctrine is here overthrowen that a man is said to bee justified by faith because it is the beginning of salvation and â—donea praeparatio hominis a fit preparation of a man unto justification Perer. in 15. Genes disput 3. numer 42. But Abraham was not now only prepared or beginning to be justified for he had done already many excellent workes of righteousnesse acceptable unto God and yet being not now onely entred but set in the middest of his godly course hee is counted righteous by faith faith then is not the beginning only but the perfection and consummation of righteousnesse 5. Confut. S. Paul and S. Iames cannot be reconciled by popish doctrine FIfthly whereas Saint Paul proving Abraham to have beene justified by faith without workes Rom. 4.2.5 and S. Iames saying that Abraham was justified through workes seeme at the first shew to bee contrary each to other the Popish writers goe about three wayes to reconcile these places first the Rhemists note that Saint Paul excludeth Abrahams morall workes before faith annot 1. in Rom. 4. and by such workes they grant a man is not justified but by such as follow and proceed of faith Contra. Abraham before this time when God imputed unto him righteousnesse by faith had done divers faithfull workes as the Apostle sheweth that by faith hee when he was called obeyed God c. and by faith abode in the land of promise Hebr. 11.8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification And againe he saith to him that worketh the wages is not counted by favour but by debt but to workes done before or without faith no wages is due because without faith nothing is pleasing to God therefore he meaneth not such workes Secondly Bellarmine saith that Saint Paul speaketh de fide charitate formata of a faith formed with charity and furnished with good workes lib. 1. de justificat c. 23. and such a faith truly justifieth Answer True it is that Abrahams faith which Saint Paul so much commendeth was a lively and working faith yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God As the Apostle sheweth that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputeth righteousnesse without workes Rom. 4 6. further Saint Paul thus reasoneth being fully assured that he which had promised was able to doe it and therefore it was imputed to him for righteousnesse c. v. 21 22. It was not imputed for the working of his faith but for his beleeving Thirdly Pererius useth a distinction of first and second justification the first is when a man of a sinner is made just the second when a just man becommeth more just disput 3. in 15. Genes numer 48. of the first they say Saint Paul speaketh of the second S. Iames. Bellar. de justif lib. 4. c. 18. Contra 1. The Scripture knoweth no such distinction of first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying blessed are they whose iniquities are forgiven speaketh of that justification when a man of a sinner is become just before God which they call the first justification but to that blessednesse is promised and where happinesse or blessednesse is obtained no other justification is necessary wherefore the first and one justification sufficeth there need not a second 2. Further this distinction admitted Saint Paul rather should intreat of the second justification because he alleageth the example of Abraham who was called already and had done many righteous workes before the Scripture maketh mention of the imputation of righteousnesse unto him by faith and S. Iames of the first who bringeth in the example of Rahab the harlot now first called which had done no worthy workes before Wherefore thus Saint Paul and Saint Iames are reconciled if wee say that S. Paul understandeth that justification whereby Abraham was made just before God for he saith if Abraham were justified by workes he hath wherein to rejoyce but not with God Rom. 4.2 he meaneth then that justification wherein a man may rejoyce with God which is by faith But S. Iames speaketh of that justification whereby a man is declared to be just before men whereby our faith is justified to bee a true faith as hee saith shew mee thy faith out of thy workes v. 18. he urgeth the shewing and approving of faith so hee saith Abraham was justified thorow faith when he offred his sonne Isaak v. 21. yet before God Abraham was justified before by faith but by this his obedience his faith was approved unto God and made knowne to men Neither is it usuall in Scripture thus to take the word justified as wisdome is said to bee justified of her children Matth. 11.13 that is declared or approved to bee just Christ was justified in the spirit 1 Timoth. 3.16 that is as the Apostle elsewhere interpreteth declared mightily to be the sonne of God touching the spirit of sanctification Rom. 2.4 6. Morall observations 1. Observ. God amply rewardeth them that contemne things present Vers. 1. I Am thy exceeding great reward c. Because Abraham contemned the rich gifts of the King of Sodome the Lord doth promise more abundantly to recompence him therefore as Ambrose well noteth ne infirmos animos ob dilationem mercedis subeat
penitentiae contempsisse presentia c. because the reward is deferred let no man in his weaknesse repent that hee hath despised things present c. lib. 5. de Abrah c. 3. For God will be their exceeding great reward as our Saviour promised to his Disciples there is none that hath forsaken house or brethren c. for my sake and the Gospels but he shall receive an hundred fold c. Mark 11.29 30. 2. Observ. Honest marriage to be desired to have lawfull heyres Vers. 2. WHat wilt thou give me seeing I goe childlesse c. Abraham desireth not riches or long life for his reward but only that he might have one to heire inherit his labour Ambrose note hereupon is very apt that men should joyne themselves in honest mariage ne hujusmodi suscipiant liberos quos heredes habere non possunt c. lest they beget such children whom they cannot have to bee their heires lib. 1. de Abraham c. 3. for the law saith a bastard cannot enter into the congregation to the tenth generation Deuter. 23. 2. Men therefore if not for shame yet because of their inheritance and succession should give themselves to honest life not to live in adultery and filthy lust who might better goe childlesse than to beget children which should be monuments of their shame 3. Observ. God imparteth his promises not all at once but by degrees to his children Vers. 4. ONe that commeth out of thine owne bowels c. First God promised that Abraham should have an innumerable seed as the dust of the earth Genes 13.17 but yet Abraham knew not whether it should be his naturall or adopted seed now the Lord cleareth that doubt in this place and telleth him it shall be out of his owne bowels yet Abraham was uncertaine whether his seed should bee given him by Sara his wife or some other herein also the Lord resolveth Abraham afterward Genes 17.16 And thus we see that God revealeth not his will at once to his children but by degrees acquainteth them with his gracious promises Perer. and thus is that saying of the wise man fulfilled that the way of the righteous shineth as the light that shineth more and more unto the perfect day Proverbs 4.18 4. Observ. The experience of Gods former mercies confirmeth his servants Vers. 7. I Am the Lord that brought thee out of the c. by past experience of Gods deliverance the Lord giveth Abraham assurance of his protection afterward Thus the remembrance of former benefits received from God should confirme us in the hope of the continuance of his mercies Muscul As David because he slew the lion and the beare doubteth not but that hee should overcome the uncircumcised Philistine 1 Sam. 17.36 5. Observ. Gods patience abused bringeth a greater destruction in the end Vers. 16. THe wickednesse of the Amorites is not yet full c. Herein appeareth the great long suffering of God that spareth the wicked to see if they will be brought to repentance But by this example also is made manifest what they are to expect that abuse Gods patience and goe on in their wickednesse that their destruction shall be the more fearefull when it commeth as the Apostle saith that such as despise the patience and long sufferance of God doe heape unto themselves wrath against the day of wrath Rom. 2.4.5 Calvin 6. Observ. Vnjust complaint of persecution in England BUt here I cannot let passe a malicious note of Pererius upon this place wherein he glanceth at the present state of England his words translated stand thus If any man shall chance to marvell why God suffereth the cruell persecution of the Catholikes in England and the power of the English regiment so long to continue hee may leave off marvelling if hee consider what the Lord here saith that the iniquities of the Amorites are not yet full at the length the English shall be complete and then shall come the time of the divine revenge which may seeme late unto us but in respect of the secret reason of Gods providence timely enough which season if any man thinke now not to be far off the persecution of that nation being now growne unto such rage and cruelty he shall not in mine opinion misse the truth Thus farre this Ignatian sectary in 15. Genes Numer 96. Answ. 1. This complaint of persecution and cruelty exercised against the popish Catholikes is most untrue if it be persecution for men to enjoy their lands to grow rich to fare of the best to purchase lands then are the Recusants in England persecuted if some rebellious and traiterous popish Priests and Judasites have worthily suffered for their practising against the Prince and state this is no persecution but a just execution upon such evill members which no state in the world would endure The Protestants in Queene Maries dayes would have thought it happy if they might upon like conditions have redeemed their conscience as Popish Recusants hitherto have done 2. This frierly exclamation and out-cry might with greater reason bee returned upon their owne head for it is hard to say whether the Church of God have indured greater persecution under the unchristian Romane Emperours or Antichristian Popes they have so racked burned slaughtered whipped woried tormented both young and old as else where I have shewed that as Moses describeth the cruelty of the enemies of the Jewes so it hath beene true of them they will not regard the person of the old nor have compassion on the young Deut. 28.50 for thus have they not spared to put to the sword women great with child and to make their mothers wombs the infants sepulchres thus were the women of Merindol served the mothers slaine the infants tumbled forth of their mothers bellies and were trampled upon Fox p. 952. And thus as Hierome complaineth of the barbarous Hunnes the cruell Papists practised non aetati parcebant non vagientis miserebantur infantiae cogebantur morâ— qui nondum vivere coeperunt they spared not tender age nor pitâ—ed crying infants they were forced to die which had not begunne yet to live Hierom. ad Ocean 3. Wherefore we doe trust as the Apostle prophesieth They shall prevaile no longer for their madnesse shall be made manifest to all men 2 Tim. 3.9 that the iniquities of new Babylon have filled up their number and the time of their judgement cannot be farre off when that saying in the Revelation shall be accomplished O heaven rejoyce of her and ye holy Apostles and Prophets for God hath given your judgement on her Revel 18.20 But against the Church of England this Frier with the rest of that brood that have long looked for an overthrow and promised themselves a vaine hope of their popish Kingdome in this land thanks bee alwayes given to God are found false Prophets God hath disappointed them whereas they expected a change in the next change we in this change I trust shall see no change unlesse
upon whom depended not only the continuance of his name and posterity but the promise of the Messiah these things could not concurre in any of the other examples 2. Abraham did every thing with singular alacrity in the beginning he answered God presently hee tooke his journey in hand speedily in the middest he shewed in his three dayes journey a setled constancy in laying the wood upon his sonne and going up the hill great magnanimity and in the end in building an altar binding his son lifting up his hand to strike fortitude invincible the like is not to be found in those heathenish presidents 3. Concerning the end they did it to purchase some benefit to themselves or their countrey as Codrus Idomeneus for feare as the King of Moab or to get them immortall fame Some because it was the custome of the countrey as Philo giveth instance of the Gymnosophists among the Indians that when they were old did cast themselves into the fire and their wives after them But none of these things moved Abraham not feare of man for no man knew this oracle but himselfe not the escaping of any calamity wâ—â—ch was not neare him nor any desire of praise for he was alone upon the mountaine neither was there any such custome in Babylon or Mesopotamia from whence Abraham came Philo. but the only feare and reverence which Abraham did yeeld unto God and the love of his Commandements did induce him to performe this hard part of service QVEST. XVI Of the ramme that was intangled in the bush Vers. 13. BEhold there was a ramme caught by the hornes in a bush c. 1. Neither is the conceit of Euseb Emissen to bee received that thinketh sabech translated a bush to be a kinde of goat with upright hornes neither is it a kind of shrub or bryer so called as the septuagint thinke or of a tree as Gennad and Theodoret nor yet is it fitly translated erectus upright as some read but the word sabech signifieth the perplexity winding or clasping of a bush a brier 2. The fable of the Hebrewes that this ram was created the sixth day and kept 3000. yeares for this use is ridiculous and worthy to bee laughed at 3. Ambrose maketh this ram a type of Christ by his hanging in a tree or bush prefiguring the manner of Christs passion in hanging upon a tree lib. 1. de Abraham cap. 8. QVEST. XVII How Abraham would take a ramme which was not his owne NOw whereas it may be doubted how Abraham would take a beast for sacrifice that was none of his owne It may be answered 1. That Abraham having made an altar and prepared himselfe to sacrifice did take it to be an irreligious act to depart having not performed that service and therefore of purpose looked about to see what sacrifice might be offered to God 2. And seeing a ram hee tooke it as sent of God and remembred what he had said before that the Lord would provide a sacrifice 3. Therefore he knowing that the Lord had provided this offering he maketh no doubt or scruple to use it neither is inquisitive to examine who was the owner seeing that the earth is the Lords and all things therein to whose dominion every mans right and title ought to stoope and give place Muscul. QVEST. XVIII How the Lord will be seene in the mountaine Vers. 14. IN the mount will the Lord be seene 1. The septuagint reading the Lord was seene referre it to the appearing of the Angell in the mount 2. Hierome reading the Lord will see seemeth to understand it of Gods providing of a sacrifice as Abraham had said before v. 8. 3. Some Hebrewes doe take it to bee a prophecie of the Temple which should afterward bee built at Jerusalem where the Lord would manifest and shew himselfe so also the Chalde paraphrast expoundeth 4. But beside these interpretations which may indifferently be received this name given upon this occasion and growing into a proverbe hath this sense that in like sort in the mountaine of the Lord that is in due time and place his children in their necessities shall be provided for and therefore Iunius better readeth in the mountaine of the Lord it shall be provided QVEST. XIX He was an Angell and not Christ that spake here unto Abraham Vers. 15. ANd the Angell of the Lord c. 1. This Angell was not Christ for the Angell addeth by my selfe have I sworne saith the Lord he speaketh then in the person of the Lord as being not that Lord himselfe but Christ being God would have spoken in his owne person 2. Therefore Origen is found to be in a great errour whose words upon this place are these unde putâ— quod sicut inter homines habitu repertus est ut homo ita inter Angelos habitu repertus est ut Angelus As among men he was found in habit as a man so among the Angels he was found in habit as an Angell Unlesse Origen be favourably interpreted to speake of the office of an Angell for so Christ diversly appeared to the Prophets and fathers but if hee meane that Christ tooke upon him the very nature and person of an Angell it is a great errour and contrary to the Apostle Heb. 2.16 hee in no sort tooke the Angels 3. Therefore it is an Angell which as Gods messenger for the greater authority speaketh in the name of him that sent him Calvin QVEST. XX. Of the forme and manner of Gods oath Vers. 16. BY my selfe have I sworne 1. Some would have the forme of Gods oath to bee in this particle chi translated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certe surely Heb. 6.14 the Latine translateth it nisi unlesse as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal. 95.11 I sware in my wrath if they shall enter into my rest as though the oath should be explaned thus let me not live or let me not be God if c. Perer. But wee need not so curiously to search out any other forme of Gods oath than that here expressed I sware by my selfe the Chalde by my word 2. Philo maketh a nice and curious difference betweene swearing by God and by the name or word of God the first God only sweareth by man by the second for to sweare by himselfe by his name by his word are all one God sweareth by himselfe Isay 45.23 by his soule Ierem. 51.14 Amos 6.8 by his name Ierem. 44.26 by his holinesse Amos 4.2 by his right hand Isay 62.8 3. So then like as a debter doth use two wayes to satisfie his creditor by leaving a pledge or pawne or procuring some surety in like manner he that taketh an oath sometime sweareth by his soule by his honesty faith c. as laying these things to pawne that he will lose the credit of them if hee speake not the truth sometime by God as making him his surety and witnesse that he speaketh the truth So the Lord swearing
by his holinesse goodnesse c. doth pledge them that unlesse that be which he saith he will lose them and swearing by himselfe he bindeth his Godhead for the performance as though he should say in effect If this be not let me be no more God Calvin QVEST. XXI Why the Lord tooke an oath BUt further it will be asked what need God had to take an oath seeing the word of God is certaine of it selfe and need no confirmation and an oath is used in doubtfull cases but to God nothing is doubtfull or uncertaine an oath is used when the party cannot be credited without an oath but Abraham did beleeve God The answer then is this 1. The Lord sweareth not to any such end as though any more credit and certainty by his oath might bee wonne unto his promise 2. And yet wee take not this to bee a metaphoricall speech onely with Cajetan that God is said to sweare by himselfe 3. But the Lord taketh an oath ad ampliorem confirmationem fidei nostra for the better confirmation of our faith and hee doth it the Apostle saith ex abundanti more abundantly to shew the stablenesse of his counsell Heb. 6.17 Calvin 4. Where we may note the differences betweene this oath and other oathes 1. God taketh this oath willingly not forced thereto of any necessity 2. He sweareth by himselfe as having not a greater to sweare by and Philo sheweth the reason Solus de seipso asseverare potest quia solus ipse suam novit naturam He only can beare witnesse of himselfe because he only knoweth his owne nature 3. He also further saith Sententiae nostra ex juramento fides accedit ipsi juramento ex ipso Deo fides astruitur Our sentence is credited because of our oath but this oath is beleeved because of God that taketh it QUEST XXII Whether the promises here made are new or the old renewed Vers. 18. IN thy seed shall all the nations of the earth be blessed 1. It is of all hands confessed that the other three promises were made unto Abraham before 1. That Abraham should be blessed Genes 12.2 2. That his seed should be multiplied as the starres and as the sand of the sea Genes 13.16 3. That his seed should possesse the gate of his enemies which is in effect the same with that Genes 13.12 all this land will I give thee c. God promised Abraham the land of the Canaanites which were his enemies 2. But Ambrose thinketh that this was a new blessing containing a promise of the Messiah lib. 1. de Abraham c. 8. Paulus Burgensis confirmeth the same by these reasons because Saint Paul rehearseth this as a speciall blessing concerning Christ urging these words in thy seed which are onely found here and the Lord confirmeth this by an oath as Zachary in his song maketh mention of this oath which hee sware to our father Abraham Luke 1.73 3. But these reasons are easily answered 1. Saint Paul citeth rather that promise made Genes 12.3 in thee shall all the Gentiles be blessed Galath 3.8 for hee speaketh of that promise which was made 430. yeares before the law which must needs be that former given to Abraham at the 75. yeare of his age but there will want 50. yeares of that summe if the account should begin at this time when Abraham was 125. yeares old And whereas Saint Paul also alludeth unto this place v. 16. and thy seed and so expoundeth one place by another he sheweth that in effect they are both but one promise 2. The adding of the oath maketh it not a new promise but confirmeth onely the former otherwise by this reason all these promises should be newly made seeing the oath goeth before them all and indeed not onely this promise of the Messiah but the other also concerning the possessing of the land of Canaan was ratified by an oath Exod. 13.5 Perer. 4. Wherefore here is no other promise made to Abraham but such as he had heard before but the same more amply and fully confirmed by an oath and againe renued both to Abraham and Isaack in which two respects this promise is more excellent than the former Calvin QUEST XXIII How Saint Paul applieth this word Seed only to Christ. 3 to the Galath HEre by the way it shall not be amisse to explane that place of Saint Paul Galath 3.16 where the Apostle presseth the word seed shewing that because he saith seed not seeds it must bee referred to one namely Christ. The Jewes doe make two principall objections against this place 1. They urge that this word metaphorically taken for the of-spring of men is a nowne collective never used in the plurall number but put in the singular only signifieth a multitude as likewise doth the word populus vulgus people commonalty c. Answer 1. True it is that the word Zeraugh in the singular number doth often signifie a multitude but sometime in Scripture it is restrained to one as Gen. 4.25 the name of seed is given to Seth the Lord hath appointed me another seed for Habel Genes 21.13 Ismael is called Abrahams seed Wherefore it is not enough to say that this word in the singular is sometime taken for a multitude unlesse they could shew it so to be used here Beza 2. The Apostle then being not ignorant of the phrase and usage of the Hebrew tongue doth not contend about the word but the sense that the word seed in this place is not taken for seeds that is many but for seed that is one specially Perer. 21. They object further that whereas it is said In thy seed shall all the nations of the earth be blessed this is but a forme of blessing by way of comparison like to that Gen. 48.20 God make thee as Ephraim c. Ans. 1. If this speech did onely shew a forme not the cause of blessing it need not have beene said in thy seed but in thee that is Abraham God make thee like Abraham 2. Where such formes of blessing are used they are restrained to Israel as in the place alleaged Gen. 48. In thee Israel shall blesse but here all nations shall bee blessed how should it come to passe that all nations should not blesse themselves but bee blessed but in being called to the knowledge of God which is by Christ wherefore these words shew the cause of blessing not the forme Calvin Now then their objections being thus answered I will shew the right meaning of the Apostle 1. I first reject Hieromes collection reproved by Erasmus Paulum hoc argumento abusum apud crassos Galataâ— that Paul abuseth this argument having to doe with the dull Galathians for it becommeth us not so to think of so grave an Apostle writing by the Spirit of God 2. Neither is it enough to say that Paul by the same Spirit whereby Moses did write did understand him to speake of Christ Cajetan in 3. ad Galat. for Paul having to
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
Against the power of pride he put on humility against spiritual malice and impiety he armed himself with charity QUEST X. Why now it is said His name is Iehovah Vers. 3. HIs name is Iehovah 1. The Latine translator readeth Omnipotent is his name which although it be true of God that he is omnipotent in himselfe and so the name of God signifieth God himselfe and that by the invocation of the name of God miracles and wonderfull things are wrought as Moses here when he stretched out his rod upon the sea did also invocate and call upon the name of God yet it is not the meaning of this place where in the Hebrew it is Iehovah which signifieth not omnipotent but is a peculiat name which is given unto God in Scripture 2. The true reading is Iehovah is his name which Oleaster deriving of hovah which signifieth destruction maketh this to be the meaning that the Lord had now shewed himselfe Iehovah in the destruction and overthrow of his enemies but the word being 〈◊〉 â—ather of â—â—aiah to be as of the same root the Lord calleth himselfe Eheje Exod. 3.13 the Lord nâ—w sheweth 〈…〉 Iehovah in making goo◠〈◊〉 promises in delivering of his people and in shewing his Majestie and power that 〈…〉 before made himselfe knowne to Moses by his name Iehovah Exod. 6. so now as a mightie Iehovah he performeth that which there 〈◊〉 promised Simler See more of the name Iehovah Exod. chap. 6. quâ—st 7. and before QUEST XI Of the name of the Captaine see over 〈◊〉 Vers. 4. HIâ— chosen captaines c. they sank like 〈…〉 1. The word is 〈…〉 signifieth 〈…〉 captaines over 〈…〉 thinke they were so called 〈…〉 because they were iâ— the next place 〈…〉 King as Daniel was one of the 〈◊〉 that 〈…〉 the other governours Dan. 6.3 Hier. in 5. cap. Dan. Some because they were in the third place from the King Piscat Gregor Nyssen upon this song bringeth divers interpretations as they were called tristatâ— that â—ode upon three horses or they which could stand against three or they which had the third place in the battel that if the first and second were slaine they might stand up in their place Hâ—sychius saith they were so called which were of the Kings guard which used three speares Origen hom 6. in Exod. fleeth to a mysticall sense who applieth these tristatas to those three wayes wherein a man sinneth in thought word and deed and such other allegoricall applications he hath which come not neere the point But the most probable conjecture is that they were so called as Greg. Nyssen in the former place alleageth because in every chariot there were three one to guide the chariot one to fight another to defend But I like Cajetans conceit rather that thinketh there were in every chariot nine three on each side and three before and that every chariot had his Captaine as it may be gathered cap. 14.7 If every chariot had his peculiar captaine it is like there were more than three in a chariot this sense the Septuagint do favour calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triarie captaines riders so that these captaines were such as rid in the chariots Ex Perer. 2. The chiefe Captaines then are drowned in the red sea as before they made the waters red with the bloud of the Hebrewes children and as both King and Princes consented in crueltie so are they joyned in punishment Pellican 3 The Lord is said to cast them into the sea the word is jarah taken from archers that as an arrow is cast speedily and with strength out of a bow so were they with violence cast into the sea Borrh. and as a stone sinketh and never riseth againe and being throwne it falleth with violence such was the destruction of Pharaoh with violence not to be resisted and they sanke as a stone that lieth still never to be recovered Ferus 4. To the same purpose afterward they are said to be consumed as stubble to shew their speedie destruction as stubble is easilie set on fire Simler But as the fire which consumeth the stubble purgeth the gold so the Israelites came forth of the sea like gold that whereas they were murmurers before now they do give thankes unto God Borrh. QUEST XII What is meant by the blast of his nostrils Vers. 8. BY the blast of thy nostrils the waters were gathered 1. Some understand by this phrase the wrath of God Simler But he made mention of the wrath of God immediately before and the dividing of the waters was a worke of Gods mercy and favour to deliver his people not of wrath and afterward Moses expoundeth himselfe Thou blewest with the wind vers 10. whereof mention is made before chap. 14.21 how the Lord sent a strong Eastwind Iun. Vatab. 2. And by this phrase how easily the Lord can confound the wicked Levi attactu Dei concidunt omnia By the least touch even by the blast of his mouth all things do fall to the ground Pellican Si hoc solo spiritu potuit quid poterit cum veneriâ— cum Majestate If the Lord could do this with his breath what is he able to do when he commeth in his Majestie Ferus 3. And in that he saith the depthes were conâ—ealed together where the word is kaphâ— which properly signifieth the running or setting together of cheese Borrh. it sheweth how easily the Lord commandeth his greatest creatures that even he can cause the waters of the sea to come together as curdâ— and cheese And in that it is added the Depthes were congealed together in the heart of the sea it declareth that they went not thorow the sides of the sea only fetching a compasse like a semicircle about but that they went into the middest and heart of the sea Simler QUEST XIII Of the vaine boasting of the Egyptians Vers. 9. THe enemie said I will pursue I will overtake 1. The Egyptians are heere brought forth as it were upon a stage vaunting and boasting themselves which kind of figure called Prosopopeia doth more fully and emphatically set forth how the Lord disappointed them of their purpose than if it had been expressed by a simple narration Simler After the same manner Siceras mother is brought in speaking and vaunting of the victory Iud. 5. 2. This doth not only shew the pride and haughtines of the enemie but the great power of God that whereas they made account of the victorie comming with chariots and horse against naked and unarmed people yet the Lord delivered them as snatching the prey from betweene their teeth Calvin 3. And three things they purposed and promised themselves to be inriched by the spoile of them Vatab. And they purposed to put many to the sword as Moses and Aaron and the principall and to take the rest captive and to bring them againe into their service and to possesse them as their inheritance Simler For so the word is best translated as is shewed before in the
divers readings QUEST XIV What are the strong before whom the Lord is preferred Vers. 11. WHo is like unto the Lord among the mightie 1. This being uttered with an interrogation is more emphaticall than if it had been barely affirmed Calvin 2. The most reade Among the Gods But the word eâ—lim is also taken for the Mightie as Psalm 29.1 Give unto the Lord yee sonnes of the mightie give unto the Lord glorie and it hath a more generall signification preferring God before the Angels both good and evill which of the latter sort assisted the Magicians against Moses and before the Idols of the Egyptians upon whom the Lord also executed judgement chap. 12.12 and before the mightie of the earth for Pharaoh and his Princes were confounded 3. This exposition is warranted by the like place Psal. 89.6 Who is equall to the Lord in the heavens and who is like the Lord among the sonnes of the strong Psal. 89.6 QUEST XV. How the Lord is said to be fearefull in praises Vers. 11. WHo is like thee so glorious 1. In three things God is preferred before all other in holinesse for the very Angels are imperfect in his fight in feare and reverence none is so to be reverenced as the Lord whose glory the Angels cannot endure to behold and in the power of his workes Siml 2. He is said to be fearefull in praises which some do interpret that whereas the Devils are feared because they worke mischiefe God is feared because his workes are mercifull and praise-worthy as it is in the Psal. 130.3 Mercy is with thee that thou mayest be feared Some expound it that God is not to be praised without feare and trembling but the fittest sense is Quod Deus non potest rite laudâ—ri 〈◊〉 rapiuntur omnes in stuporem That God cannot duly be praised but all men fall into astonishment no man can praise him as he is worthy Calv. To this purpose the Prophet David Psal. 89.7 God is very terrible in the assemblies of his Saints Even the Saints the holy Angels do tremble and wonder when they consider Gods praises 3. Lastly God is said to doe wonders many things amongst men are counted wonders which wise men doe not admire and many things are miraculous even unto wise men which are not so to the Angels but God doth wonders which are an astonishment even to the Angels Simler QUEST XVI Wherein the Egyptians are compared unto lead Vers. 10. THey sanke as lead in the mighty waters c. 1. Impurissimo metallo comparantur They are compared to the most impure mettall not to silver and gold but to lead which is called ghophereth derived of ghophir which signifieth dust or earth because lead is of the most terrene and earthly nature of all the metals Borrh. 2. Likewise they are compared to lead Quia peccatum sua mole ad inferna trahit Because sinne by the waight thereof draweth into hell And therefore by the Prophet wickednesse is compared to a talent of lead Zachar. 5.7 Ferus 3. Neither in respect of the waight of their sinne onely but of the heavinesse of their judgement doth 〈◊〉 similitude agree unto them Onere perfidiae gravitate judicii divini in altum depressi They are borne downe into the deepe with the burden of their sinne and the heavinesse of Gods judgement Borrh. 4. And beside Nullus fuit evitandi locus There was no way for them to escape as lead swimmeth not neither floteth in the waters but sinketh downe to the bottome Osiander 5. Beside whereas Omnia qua in opere metallorum conflatoriâ— usurpantur hic nominantur All things which are used in melting of mettals are here named as fire spirit or wind lead Borrh. Herein also they are likened unto lead because that mettall is soonest of all metals melted wasted and consumed in the fire and so the wicked are swept away with Gods judgements whereas the righteous are thereby tried and purified as silver and gold So the Prophet Ieremy saith The bellowes are burnt the lead is consumed in the fire Ier. 6.29 6. Likewise this similitude sheweth that this their sinking downe like lead betokeneth their everlasting punishment Malitia graves importabiles Deo hominibus abjiciuntur in abyssum inferni cum Satanâ— Angelis illius discruciandi They being weighed downe with malice and importable to God and men are cast downe into the bottome of hell for ever to â—e tormented with Satan and his Angels Pellican QUEST XVII How the earth is said to have swallowed them Vers. 12. THe earth swallowed them 1. Neither is the water here understood by the earth as the earth is sometime taken for this inferiour part of the world as when God is said to have made the heaven and the earth as August quaest 54. in Exod. for this were somewhat coact 2. Neither yet did the earth open and devour them as the water swallowed them as Vatab. For if they had beene swallowed up of the earth as Core Dathan and Abiram were the Scripture would not have concealed so great a miracle 3. Neither are they said to be devoured of the earth Quia in limo haeserunt Because they did sticke in the mudde as Simler For they were cast up upon the land 4. Neither is the meaning Subitò perierunt aâ— sâ— eos terra deglutivisset That they perished suddenly as though the earth had swallowed them Osiander For this is not a similitude but a narration of the fact 5. Therefore by the earth here is understood Alvens â—â—ariâ— The chanell of the sea hemmed in and compassed of the mountaines as Ionas described the bottome of the sea I went downe to the bottome of the mountaines the earth with her barres was about mee for ever Ionah 2.6 Iun. 6. Ferus by the earth understandeth hell Vbi nullus ordo sed sempiternus horror inhabitat Where there is no order but everlasting horrour and confusion But the other sense better agreeth to the historie 7. Wherein appeareth the correspondency of the judgement of their state Amatores terrenâ—rum devâ—rabuntur à terra The lovers of earthly things are devoured of the earth Pellican QUEST XVIII How the Lord will lead and carry his people Vers. 13. THou wilt carry them in thy strength unto thine holy habitation 1. The word in the originall is in the preterperfect tense Thou hast carried not that Moses only wisheth that the Lord would carry them to the land of promise but he speaketh confidently that the Lord which had redeemed them would not now leave them till he had accomplished his good worke toward them and it is the manner of Prophets to speake of things to come as already done and past because of the certainty of Gods promises Siml 2. Here Moses useth two effectuall words the one is â—achah which signifieth to leade as a shepheard leadeth which sheweth the provident care of God as a faithfull and carefull shepheard leading his people like sheep Siml The other