in situation And so the Replier is answered QUEST VI. How Moses is said to goe up unto God Vers. 3. MOses went up unto God c. 1. Some thinke that Moses went aside to give himselfe to prayer and meditation as he was wont Calvin But this phrase of going up unto God sheweth that this was some extraordinary calling of Moses unto that place 2. Others thinke that Moses went up into this mount uncalled because there the Lord sometime appeared before in the fiery bush and had appointed that to be the place where they should sacrifice unto him and therefore Moses went up to the mountaine but not to the top of the mountaine remembring that hee was before reproved for approching so neare Lyran. Tostat. 3. But it is more likely that Moses for the same reason went not up into the mount till the Lord called him because of the reverence of the place and so the words are to be read For the Lord had called him Simler Genevens So also Oleaster And then hee is said to goe up to God not because it was the mountaine where God had appeared Vatab. Or because there was the cloud or some visible signe of Gods presence Simler But for that he heard Gods voice calling unto him from the top of the hill Quamvis nulla species sensibilis scribatur apparens in monte ipsa tamen vocatio c. Although no sensible shew is written to have appeared in the mountaine yet the very calling of God put Moses in hope there to find God Cajetan QUEST VII Why both these names of Iacob and Israel are joyned together Vers. 3. THou shalt thus say to the house of Iacob and tell the children of Israel c. 1. Hee calleth them the house or family of Iacob because as one house is to the master and father of the house so all that people were in respect of Iacob Tostat. They had all their beginning out of that family 2. He calleth them the house of Iacob rather than of Abraham or Izak because they had each of them but two sonnes nay in effect but one sonne a piece because the other were not counted their seede which were not sufficient to make a family but Iacob had 12. sonnes Oleaster 3. Both these names are joyned together Iacob and Israel to shew that as the first was Iacobs naturall and originall name the other was given him by grace so there were two sorts of Israelites those which were such only after the flesh others that were true Israelites according to promise Simler And that as Iacob had that name of supplanting and Israel for prevailing with God so they should seeke to be answerable to both these names in supplanting of vice and being strong with God Ferus And as Israel was a name given of God so they bearing this name should assure themselves they were the people of God QUEST VII How the Lord is said to carry them upon Eagles wings Vers. 4. I Carried you upon Eagles wings c. 1. Some by these two wings understand Moses and Aaron by whom the people were led Gloss. interlinear but Moses and Aaron themselves were carried upon these Eagles wings 2. Some understand the two Testaments Gloss. ordinar but they as yet had received neither of the Testaments 3. Therefore hereby is metaphorically described the singular protection of this people and their mighty defence and in divers respects 1. In respect of their speedy deliverance that all of them in one day being such a great multitude came out of Egypt which was an admirable thing Cajetan 2. In that they passed many difficulties in going thorow the red Sea in travelling thorow the wildernesse they went thorow all these hazards and difficulties as though they had beene carried upon Eagles wings Tostat. 3. The Hebrewes here write that the Eagle taketh her young ones and carrieth them upon her backe whereas other birds carry them in their talants whereby the Lord shewed his love Genevens and their safe and secure defence that they were extra omnem teli jactum without the compasse of all danger Tostat. Lippom. But this conjecture of the Eagles carrying her young ones upon her shoulders frivolum videtur seemeth to be of no great credit Calvin fictitium c. it may be thought to be fained Oleaster The Eagle is said to beare them on her wings because when the young ones begin to fly shee doth support them with her wings lest they should fall Oleaster and she soareth with them aloft using them to flie against the Sunne Calvin And so the meaning is that as the Eagle supporteth and protecteth her young ones while they flie aloft that no danger can come neere them so the Lord protected his people 4. And as the Eagle stirreth her nest and provoketh the young to fly and defendeth them in flying when she changeth her place and nest so the Lord transported and removed his people stirred them out of their uncleane nest in Egypt to bring them to Canaan Oleaster As Moses setteth forth this similitude at large Deut. 32.11 As an Eagle stirreth up her nest fluttereth over her birds stretcheth out her wings taketh them and beareth them on her wings 5. And as the Eagle taketh her young ones aloft sic Deus eduxit eos elevatos in filios Dei So God tooke them advanced or lifted up to bee the sonnes of God and as the Eagle from aloft defendeth her young ones so God de superna nube pugnavit pro eis did from the cloud above fight for his people Cajetan QUEST VIII How they are said to be the Lords chiefe treasure Vers. 4. YE shall be my chiefe treasure c. 1. The word is segulah which signifieth a speciall and peculiar treasure above the rest as that is called peculium which the sonne and heire of the house hath of his owne beside the right of his fathers inheritance which he may dispose of as he thinketh good so the meaning is this that although the whole earth be the Lords by the right of creation yet this people should have a speciall interest in God before all other Tostat. 2. Beside the Lord had given unto them his law as to no other people in the world which he had committed unto them as a chiefe and principall treasure Vatab. 3. And herein as the Lord sheweth what prerogative they had over other people so thereby is signified how deare and precious they were in the sight of God Vos veluti populum quendam eximium mihi consecravi I have consecrated you to my selfe as an excellent people Theodoret. QUEST IX How they are said to be a kingdome of Priests Vers. 5. YE shall be unto me a kingdome of Priests 1. That as the Levites and Priests were chosen out of all the tribes of Israel to bee peculiar unto the Lord for his service so the Lord had chosen the seede of Abraham out of all the nations of the world Theodoret. 2. Or as the Priests did
excused from untruth howsoever he thinketh the first may in Gen. 27. Numb 57. Wherefore the best solution of this question is that Iacob told an officious lye to his father 1. As is evident by his three speeches I am Esau thy first borne and I have done as thou badest mee and eat of my venison for none of all these are true 2. Yet was not this dissimulation of Iacob either injurious to Isaack for he in this his errour perceived the purpose of God and was content the blessing should stand noâ— yet prejudiciall to Esau who in effect lost nothing due unto him but only the right by this meanes was restored to Iacob 3. God useth Iacobs infirmity and maketh it to serve his owne purpose this lye then of Iacobs though in respect of these circumstances it be extenuated yet is not justified nor yet to bee drawne into example of this opinion are our best writers Calvin Muscul Mercer Luther and of the other side Lyranus Tostatus Cajetan Lippoman QUEST IX Of the midwives excuse made to Pharaoh HEre because the example of the midwives which made that excuse to Pharao in preserving the childrens lives is some what like to this of Iacob I will briefly shew what is to be thought thereof 1. Gregory thinketh they lied saying to Pharaoh The Hebrew women are lively and are delivered before the midwife come at them Exod. 2.19 and therefore they only received a temporall reward it is said the Lord made them houses ulterius quod expectarent mercedis suae pramium non haberent and therefore should looke for no further reward lib. 18. moral Contra. But it is further added The midwives feared God and the Scripture pronounceth them blessed that feare the Lord Psal. 112.1 And none are blessed without the assurance of everlasting life 2. Thomas Aquinas saith that in respect of their feare and reverence of God they were everlastingly rewarded but for that externall act of lying they received onely a temporall reward In 2.2 qu. 100. arâ— ultim Contra. But the act of lying is simply evill and therefore is worthy of no reward God prospered the midwives not for their dissembling but because they feared God and refused to destroy the infants 3. Some commend the midwives for their disobeying of Pharaohs cruell edict but blame them for their dissembling Genevens annot at 4. But seeing the Scripture commendeth this fact of the midwives I thinke rather that they spake the truth and that the Lord gave extraordinary strength to the Hebrew women in this extremity to be delivered with speed because of the danger As for that reward in building of them houses it is to be referred rather to the increasing and propagation of the Israelites than to the midwives as the 20. verse sheweth God prospered the midwives and the people were multiplied Iun. QUEST X. How divers examples in Scripture may be defended from lying NOw that we may know how to discerne of such examples in Scripture which are produced by those which defend lying whether they are to be thought to have lyed these rules must be observed 1. It is one thing to conceale the truth another to lie as Abraham did hide the truth when he said Sarah was his sister 2. It is one thing to lie another to speake figuratively as it is said the seed of Abraham should be multiplied as the sand of the sea Gen. 21. 3. A sentence may be uttered in a mysticall or allegoricall sense without any lye or untruth as our Saviour saith I will dissolve this temple and build it in three dayes Ioh. 2. hee spake of the temple of his body 4. Though divers holy men and women be commended in Scripture we must not thinke that straightway all they did or said is commendable but as their doings were imperfect so in their sayings also they might erre Perer. QUEST XI How Isaack was deceived in all his senses Vers. 20. HOw hast thou found it so quickly c. 1. Two things gave occasion of suspition to Isaack to enquire whether it were Esau his sonne the voyce of Iacob and his so soone returne 2. And Isaack was thus inquisitive because he intended to blesse Esau whom he affected because he was serviceable and obsequious and provided his fathers diet and therefore intended to bestow his best blessing upon him Perer. 3. He mistrusteth his sight because it was dimme and his eares being heavy and thinketh to try out the matter by his feeling as Thomas would not beleeve till he had first felt Christs side The Hebrewes say Isaack used beside the sense of tasting in his meat and of smelling the odour of the garments and so used all his senses Mercer 4. Yet God did astonish and dull all his senses to shew that mans purpose cannot stand against the counsell of God and partly that Isaack thereby might bee rebuked for his preposterous love to Esau Calvin QUEST XII Why the Lord suffered Isaack to be deceived Vers. 23. FOr hee knew him not 1. Isaack though hee suspected somewhat was put out of doubt by his feeling and smelling by that opinion he had of Iacobs simplicity and for that hee thought he had spoken in secret to Esau without any others privitie 2. It pleased God that Isaack should be thus deceived beside the reasons before alleaged that we might know Nullum hominem plenam habuisse scientiam c. That no man ever had a fulnesse of knowledge but Christ Hierom. epist. 125. And Gregory hereby thinketh the calling of the Gentiles to be prefigured as it is in the Psalme A people which I have not knowne shall serve me Psal. 18. hom 6. in Ezech. 3. It seemed good also unto God that the blessing should be conveyed to Iacob by this meanes 1. That the manifold wisdome of God may appeare in bringing his purpose to passe by divers meanes and wayes 2. That his provident care toward Iacob might hereby bee made manifest 3. And the Lord would worke it this sodaine way rather than by revelation to Isaack leâ—t Esau a furious man if his father had willingly given away the blessing should have been incensed against his parents Pererius QUEST XIII Why Isaack compareth his sonne to the smell of a field Vers. 27. THe smell of my sonne is as the smell of a field c. 1. Isaack by the present smell of Esaus garments which savoured of the field taketh occasion as by an externall signe to utter a spirituall blessing Mercer And as every man borroweth similitudes from his trade as the mariner the souldier and such like so here Isaack blesseth by the similitude of the field wherein Esau was exercised as Hierome noteth of Amos who beginneth his prophecie thus The Lord shall roare from Sion Amos 1.2 because he being a field-man kept the woods where the Lions roared 2. The field is commended for three things pleasure in the variety of flowers to the eye sweetnesse of the fragrant odours to the smell abundance and
handle them roughly to bring them to knowledge and confession of their treachery against him so Christian governors should not put the Iewes to death but use them hardly by laying taxes and impositions upon them that at the length they may be brought to repentance for their blasphemies against Christ as it is in the Psalme Slay them not lest my people forget it but scatter them abroad by thy power Psal. 59.12 Rupert lib. 9. comment in Gen. cap. 4. 2. Doct. Where the feare of God is not there can be no true vertue Vers. 18. THis doe and live for I feare God c. Ioseph biddeth them bee secure of his sincere and true dealing with him because he feared God so that true religion is the fountaine of vertue and honest dealing they therefore that feare not God may for a while make a semblance and shew of honestie but it cannot be in truth where the ground of true religion is wanting where therfore the feare of God is not we cannot expect any vertuous action as Abraham reasoned with himselfe when he sojourned in Gerar The feare of God is not in this place and they will slay me for my wives sake Gen. 20.12 3. Doct. The guilt of sinne remaineth when the act is past Vers. 21. THey said one to another we have verily sinned against our brother By this wee learne that although the act of sinne be done and past yet the guilt and conscience of sinne may continue as here the sinne which they had committed against Ioseph 23. yeares before is revived Muscul. As the Lord said to Cain If thou doest not well sinne lieth at the doore Gen. 4.7 It lieth lurking in the doore of the conscience ready upon every occasion to assault us 4. Doct. The author of affliction it commeth not by chance Vers. 28. WHat is this that God hath done unto us These men having a guilty conscience thinke that God meeteth with them in every corner yet this good perswasion they have that nothing hapned to them by chance as this the finding of their mony in their sacks mouth but they ascribe all to Gods providence they make him the authour of their crosses and affliction Calvin As David in like manner saith that the Lord bid Shemei curse him 2 Sam. 16.11 5. Places of Confutation 1. Confut. Saint Pauls prophecie of some that should give eare to the doctrine of devils fulfilled in the Synagogue of Rome Vers. 6. THey bowed their face to the ground before him Here Iosephs brethren unwittingly doe fulfill Iosephs prophecie that they should fall downe unto him and doe him reverence like as the Jewes did ignorantly accomplish many things in the passion of Christ which were foretold by the Prophets So also they which in these dayes give eare to the doctrines of devils in the Romish and Antichristian Synagogue doe fulfill the prophecie of the Apostle 1 Tim. 4.1 some of them of ignorance and simplicity but their blinde guides of malice and obstinacie against the truth Muscul. 2. Confut. Against Purgatory Vers. 8. IOseph knew his brethren but they knew not him Augustine propounding this question how it came to passe that all this time of Iosephs prosperity he sent no word to Iacob but he continued still mourning for his sonne giveth this reason Quoniam sine istis minutis peccatis Iacob esse non potuit volens Deus illa parva peccata in hoc seculo igne tribulationis consumere c. Because Iacob could not be without some small sinnes God would by this meanes purge them with the fire of tribulation in this world serm 82. de tempor If small sinnes then which they call veniall bee purged in this world then there is nothing remaining to be cleansed in purgatory fire afterward which they say serveth to the purging not of mortall but veniall sinnes and indeed Iob well sheweth that our purgatory fire is in the affliction and sorrow of this life where he saith Exibo ut aurum I shall come forth like gold Iob 23.10 And the Prophet saith That the Lords fire is in Sion and his furnace at Ierusalem Isa. 31.9 it is not then in hell or Purgatory I much muse that Pererius alleaging this sentence of Augustine could not perceive how strongly it maketh against Purgatory 3. Confut. Against the swearing by Saints Vers. 15. BY the life of Pharaoh ye shall not goe hence c. Thomas Aquinas justifieth this fact of Ioseph in swearing by the life of Pharaoh and would warrant thereby the swearing by creatures as namely by Saints for an oath saith he is made two wayes by execration when some creature is produced that God should shew his judgement upon if one sweare falsly as when one sweareth by his head or such like the other way is by contestation either directly when the name of God is mentioned or indirectly when some creature is named in whom the truth should be manifested so we sweare by the Gospell wherein Gods truth is expressed by Saints that beleeved in the truth so Ioseph sware by Pharaoh a minister of Gods truth and justice Thom. 2.2 qu. 89. ar 6. Conâ—ra 1. This subtill disputer doth justifie that kinde of oath which is directly forbidden by our Saviour himselfe as to sweare by the head Matth. 5.36 Neither shalt thou sweare by thine head wee may justly suspect him in the rest when at the first he dare controll the holy doctrine of the Gospell 2. Men use not to sweare by the Gospell but upon it when they lay their hands upon the book for so we reade that the Saints have used some visible ceremonie and rite in taking an oath as Abrahams servant layed his hand upon his masters thigh Gen. 24.3 Iacob did sweare unto Laban upon an heape of stones but neither did the one sweare by his masters thigh nor the other by the stones but by the name of God Gen. 24.3 Gen. 31.53 Iacob sware by the feare of his father Isaack after the same manner is a booke used as a visible object for further evidence in the ministring of an oath but Saints are neither visible nor present and therefore the case is not alike 3. It is also directly forbidden to sweare by any but by the Lord Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name and though onely be not here found yet our Saviour so interpreteth Thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4.10 and so consequently by him onely shalt thou sweare 4. Concerning Iosephs act I have shewed before quest 9. that although it may be somewhat qualified and extenuated yet it cannot be justified but it savoureth somewhat of the Egyptian manners and seemeth to be against that place Zephan 1.5 where the Prophet reproveth those that sweare by the Lord and sweare by Malcham that is their King whether they made the idoll or a mortall man their King both abuses are here reproved 6. Places of
the red sea and of his mercie in sending them Manna from heaven and water out of the Rocke whereby they were confirmed against their enemies this experience should they have wanted if they had gone the other way 3. Now if they should have purposed to flee from Amaleke they could not because they had the sea on their backes which would have beene no let unto them to escape from the Philistims if they had beene afraid of them 4. The Amalekites did but set upon the Israelites by the way and cut off the hindmost and feeblest of them Numb 25.18 but if they should have gone thorow the middest of the Philistims countrey they should all have beene in danger they were also a stranger and more warlike people than the Amalekites Perer. QUEST XV. Of the reasons why the Lord lead his people about by the wildernesse THe reasons then why the Lord thought good to lead his people about partly here and in other places of Scripture expressed are these 1. Because he would not yet put his people being weake and not confident upon the Lords helpe to such hard combats as they were like to have with the Philistims but first he would teach them and prepare them even as the Eagle first teacheth her young ones to flie before they altogether forsake the nest and trust to their wings So Moses saith hee led him about and taught him as an Eagle stirreth up her nest flâ—ttereth over her birds Deut. 33.11 Like as the infant first is fed with pappe before hee eat strong meat and as a souldier first exerciseth himselfe with the weapon at home before he goe to battell against his enemy so the Lord would have his people first exercised and prepared before they should bee employed in the Lords battels against the Cananites Perer. 2. Another reason is here touched lest they might have repented and turned backe into Egypt for if afterward having no such occasion yet they often purposed to have retired into Egypt much more now the way being so ready and easie to returne Simler 3. Therefore the Lord to cut off all such purposes and after thoughts of theirs did lead them thorow the red sea that it might have stopped their flight backe againe into Egypt Ferus 4. Beside the sinne of the Amorites and of the other Cananites was not yet full and therefore the Lord purposed to bring his people about and to stay till their wickednesse was come to their height Simler 5. The Lord also would have the Philistims spared both because of their kindnesse shewed to the Patriarkes Pellic. as also to keepe them in store for the exercising of his people and chastising of them when they transgressed Ferus Rupertus 6. If they had gone the neerer way by the Philistims countrey the Egyptians might more easily have overtaken them and joyning with other nations have put them in greater danger Calvin 7. Further then the Lord had not gotten himselfe such honour in the overthrow of the Egyptians in the red sea if the Israelites had not gone that way 8. But the chiefest reasons of all were these two that the Lord might shew his wonderfull and miraculous workes in feeding and leading his people in the wildernesse and that he might try and prove them whether they would be obedient both these reasons are shewed Deut. 8.2 Thou shalt remember the way which the Lord thy God led thee forty yeeres in the wildernesse for to humble thee and to prove thee what was in thine heart whether thou wouldest keepe his commandements or no c. he made thee hungry and fed thee with Manna which thou knewest not c. thy rayment waxed not old upon thee neither did thy foote swell those forty yeeres Perer. QUEST XVI Whether the Israelites came up armed or five in a ranke Vers. 18. ANd the children of Israel went up well appointed c. 1. Here we refuse the translation of the Septuagint that they went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fift generation for howsoever some goe about to justifie this translation because they came out in the fifth hundred yeere foure hundred and thirty yeeres being already expired as Augustine or in counting five generations from Iacob Levi Coath Amram Moses and Iacob himselfe to make the fift as Augustine also quaest 44. in Exod. or in making the computation by Iudah where we have five generations Pharez Ezrom Aram Aminadab Naâ—sson who was the Prince of the tribe of Iudah when the Israelites came out of Egypt as hee is named among the Princes Numb 7. though if the count be made by Levi there are but foure generations from the comming of Israel into Egypt and their going out Coath Amram Aaron Eliezer who divided the land Hierom. epist. 125. Notwithstanding these excuses and devices the interpretation of the Septuagint is neither here agreeable to the Hebrew which hath not the word doth or any such that signifieth a generation and chamushim signifieth quinque five not quinta the fift in the singular as Hierome well observeth in the foresaid place neither is it consonant to the Scripture which saith they should returne into Canaan in the fourth generation Gen. 15.16 for from Coath to Eleazer who helped to divide the land Iosuah 14. are foure generations 2. Neither doe I approve their opinion that read they went up armed for as Oleaster gathereth it is not like that the Egyptians would suffer them to have any armour and they being but servants in Egypt how should they get so much armour If they say as Pererius answereth to justifie the Latine translation herein that when they asked of the Egyptians their jewels they might receive of them armour likewise it is not like that they would cumber themselves with such carriage but rather take the most precious things beside it doth more set forth Gods glory that the people were defended having no weapons or armour but being protected by God only Borrh. Pererius further answereth that they were not without weapons because presently after their departure they fought with Amaleke Contra. This sheweth indeed that some weapons they had and yet their victory was obtained not by their weapons but by the prayer and lifting up of Moses hands but this proveth not that all of them had armour even six hundred thousand for a few only chosen from the rest did fight with Amaleke Therefore Iosephus opinion is probable that the Israelites came forth of Egypt unarmed and that after the Egyptians were drowned in the red sea their armour and weapons being driven to the shore were distributed by Moses among the people 3. If then it be not like they went up armed then their construction seemeth lesse probable that because the word chamushim signifieth five they were appointed with five severall kinds of weapons for this had beene sufficient to have loaden them whereas they carried their dow on their backes and rayment with vessels of gold and silver which the Egyptians had given them 4.
and smoke by day and the shining of flaming fire by night c. and a covering shall be for a shadow in the day for the heate c. Isai. 4.5.6 QUEST XX. How this cloud differed from other clouds THis piller of the cloud was much differing from all other cloudes 1. In respect of the substance it was cleere and lightsome not darke and thicke as other cloudes are 2. It was in figure and shape as a piller the nether part thereof descending unto the Tabernacle the upper part reaching aloft unto heaven whereas other cloudes descend not as low as the earth 3. It alwayes kept this figure and fashion of a piller whereas other cloudes doe alter and vary in shape and appearance 4. This cloud moved of it selfe whereas other cloudes are moved by the wind and of themselves have no motion this way or that way but only as they ascend and goe up in vapors but this cloud both ascended and descended 5. Other cloudes are made of naturall causes as of vapors and exhalations but this cloud was raised by the Lord beside the ordinarie course of nature 6. The effects were divers for other cloudes are apt to engender raine and drop downe moisture but this was not ordained for that end but to shew them the way in going before them 7. This cloud differed in motion from all other cloudes for they are carried all one way with the wind this sometime went forward when the camp removed sometime it came backe and stood upon the Tabernacle it went sometime to the right hand sometime to the left according as the journies of the people were appointed out 8. The motion of it was alwayes certaine it went before the campe as they were able to endure to follow whereas other cloudes are carried swiftly that they cannot bee followed 9. The situation of it was divers not carried aloft as other cloudes which can be no direction to leade a man in his journey but this cloud was of such equall distance as it did part out their way before them like as the starre that guided the Wise men appeared below in the aire to conduct them Matth. 2.10 Lastly whereas other cloudes are not durable but are soone dissipated and dissolved by the wind and weather this cloud remained firme and so continued for the space of 40. yeeres Ex Perer. QUEST XXI· When the cloud began first to appeare BUt concerning the time of the first and last appearing of this cloud it is not like as Hierome thinketh that it went not before them till they came unto the third station in Etham because mention is first made of it there 1. For they had need as well before of a guide to direct them the way as afterward and therefore it is like that they had this direction in their first setting forth out of Egypt 2. As it is in the Psalm He made his people to goe out like sheepe and led them in the wildernesse like a flocke Psal. 78.52 where the Prophet alludeth unto the fashion of those countries where the shepheard goeth before and the sheepe follow after as our Saviour saith in the parable Ioh. 10.27 So the Lord went before his people as a shepheard in the cloudy and fierie piller even when he brought them out of Egypt 3. The Prophet Esâ—y also alluding unto this cloud saith That upon every place of mount Sion and the assemblies thereof shall be a cloud Esay 4.5 So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey as they say Wee have seene his starre in the East and are come to worship him Matth. 2.2 they first saw the starre and then came forth so it may bee thought that the Israelites saw this cloud in their first setting forth 5. The people had need to have had all encouragement in their first going forth and to be animated in their journey and therefore it is like that the Lord did at the very first shew these comfortable signes of his presence QUEST XXII When the cloud and fiery piller ceased ANd as the cloud appeared not so late as Hierome supposeth so neither was it taken out of their sighâ— so soone as the Hebrewes imagine for they say that after Aarons death who died on the first day of the first moneth in the 40. yeere after their departure out of Egypt Numb 33.38 the piller of the cloud and of the fire were no more seene and their reason is because that after that time no more mention is made of them Contra. First this is no sufficient reason for neither is there mention made of them a good while before 2. The words of the text are against their opinion for it is said That the Lord tooke not away the piller of the cloud by day nor the piller of fire by night from before the people Vers. 22. So then as long as they had need of this direction the Lord failed them not 3. Seeing the use of these pillers was to leade them the way that they might goe by day and by night it is like so long as they were in the way and travelled in the wildernesse they had the presence of the cloud the same cause remaining the meanes are like to have beene still continued But from the mount Hor where Aaron died untill they came to the plaine of Moab in the borders of the land of Canaan there were many solitary desert and waste places thorow the which they passed for divers of their stations were yet behind as appeareth Numb 33. that they had after they came from Mount Hor eight severall stations therefore it may well bee gathered that as they had the direction of the cloud in their other stations so also in these Perer. 4. Then like as the starre left not the Wise men till it had brought them to the very house where the holy 〈◊〉 was Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan whither the Lord intended to bring them QUEST XXIII Of the foure great miracles which the Lord wrought for the people in the desert THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles which the Lord wrought for his people in the desert for as foure things are chiefly necessary for those that travell strength and health of body foode rayment and a guide so the Lord in every one of these wrought wonderfully for them 1. Their feete did not swell for the 〈◊〉 of forty yeeres Deut. 8.4 And of all that great multitude there being not so few in all as 2000. thousand seeing the third part of this number even 600. thousand were fighting men above twenty yeere old there was not one feeble
person among them Psal. 105.37 2. Their raiment during the said terme of 40. yeeres waxed not old Deut. 8.4 3. The Lord fed them with Quailes and Manna even that great host which could not pitch their tents in a lesse circuit and compasse of ground than of ten or twelve miles and he gave them water also out of the rocke 4. Beside the Lord was their guide by these visible signes of his presence both by day and night QUEST XXIV Whether the cloud also served to shelter them from the heat of the Sunne FUrther a question is moved whether this cloudy piller served not onely to direct them by the way but to keepe them and defend them from the heate of the Sunne 1. Thostatus is of opinion that this cloud that guided them could not keepe them from the heat of the Sunne upon these reasons because if this cloud were a covering to the whole campe then could it not goe before them to guide them as it did stand betweene the host of the Israelites and of the Egyptians and if it had sheltred them from the Sunne it should have beene as discommodious another way in shadowing from them the comfortable light of the Sunne and if it bee said this cloud did not shadow the whole campe but hung aloft in the aire and turned with the Sunne to slake the heat thereof then could it not have guided the host but must have followed the course of the Sunne Contra. Herein is Thostatus error he imagineth that this cloud was straight thorowout like a piller and so keeping that fashion still it could not performe both these offices to direct them in the way and to shelter them from the heat of the Sunne But by the like phrase elsewhere as Iud. 20.40 where the flame of the City of Gibeah ascended as a piller of smoke wee may conjecture what fashion this cloud was of that it ascended upright and straight like a piller yet as the smoke which mounteth upright when it commeth aloft disperseth it selfe as it were a cloud so this being both a piller for the straight ascending and in the top as a cloud dispersed might both by the rising and moving of the piller goe before the Israelites to direct them and with the upper spreading part shadow them from the Sun so that we need neither imagine this shadowing part of the cloud to be so high as it should still follow the Sunne nor yet so low as to cover all the camp in the length and breadth thereof And thus by the resemblance of this piller to a piller of smoke which is narrow below and spreading above all Thostatus objections may bee answered But whatsoever mans wit can object to the contrary the truth of the Scripture must stand which saith He spread a cloud to be a covering and fire to give light in the night Psalm 105.39 By the which text that is made plaine which is affirmed before that it was both a piller and a spreading cloud 2. Thostatus then his opinion is that the Israelites were indeed defended from the heat of the Sunne which is vehement in those parts especially in the sandy and barren deserts of Arabia yet the cloud shadowed them not but God by his power did so qualifie the aire round about the campe as they were not parched with heat which operation is ascribed to the cloud because the Lord that caused it there shewed himselfe visibly present Contr. But the Scripture overthroweth this conceit which saith that the cloud did stand over them Numb 14.14 and that he spread a cloud for a covering Psalm 105.39 God therefore used the cloud as a meanes to cover and defend his people from the drought and parching heat 3. Pererius to take away the former objections imagineth that there were two cloudes one below as a piller to direct them the other above as a covering to shelter them Thostatus reasons are sufficient against this imagination because the Scripture speaketh still but of one cloud for as there was but one piller of fire to give light so but one cloudy piller that did shelter them it was common to both to guide and lead them And againe one cloud as is shewed before being sufficient to performe both these services another cloud had beene superfluous 4. Wherefore it is agreeable and consonant to the Scripture that this cloud did as well shelter them from the heat as lead them in the way as is evident in the places before alleaged Numb 14.14 Psalm 105.39 And unto the cloud the Prophet Esay alludeth chap. 4.5 The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. and a covering shall be a shadow by day for the heat Of this opinion are Lyranus Ambros. in Psal. 118. and Iustinus Martyr Nubes contra aestum appansa est pro umbraculo simul à frigore protegens in itinere The cloud was spread as a shelter against the heat and as a safegard from the cold in their journey Diolog cum Tryphon So then there were three speciall uses of this cloud as Genebrard well noteth upon the 105. Psalme the first to direct them and shew the way for in that sandy desert there is no way to be seene by reason that the wind bloweth about the sand which covereth the tract of the way and therefore they that use to travell doe use mappes and cards to point out the quarters and coasts as sailers doe upon the sea A second use was to defend them against their enemies as the cloud came betweene the host of the Israelites and of the Egyptians giving light to the one and casting darkenesse upon the other Thirdly it served to shadow them from the parching heat of the Sunne Ex Perer. QUEST XXV Whether the cloudy and fierie piller were two in substance or but one BUt whether this cloud and fiery piller were all one in substance and onely divers in use or whether they were divers the one succeeding the other it is a question 1. Iunius seemeth to bee of opinion that they were two severall pillers giving this annotation upon this place Vtriusque columnae 〈◊〉 fuit It was common to both the pillers to bee a guide of their journey but peculiar to the piller of the cloud to protect them from the heat c. But I rather approve the opinion of Simlerus who thinketh it was but one cloud Fuit columnae hujus multiplex usus c. interdiu defendeâ—â—â— eos ab astu solis noctâ— lucebat illis There was a divers use of this cloud c. by day it defended them from heat by night it gave them light and this opinion is evidently confirmed Numb 9.21 Though the cloud abode upon the Tabernacle from even unto morning yet if the cloud was taken up in the morning then they removed here the fire which abode all night upon the Tabernacle is called the cloud and the same cloud that abode there also in the day But
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
word nahal signifieth to carry which sheweth both the tender caâ—e of God that carrieth his children as the mother doth her infant in her bosome and the weaknes infirmity of the people that had need to be carried yea which is more Christ hath not only carried us but hath carried our sins Fer. 3. Two reasons Moses here useth to encourage the people not to doubt but that the Lord will protect them still because to that end he had redeemed them and beside the Lord is of great power and strength to carry them thorow all difficulties and lets whatsoever Calvin QUEST XIX What is meant here by Gods holy habitation VNto thine holy habitation 1. Some understand here mount Sinai where the tabernacle was first erected Vatab. But they were not planted in mount Sinai there they continued not as Moses saith they should be planted in Gods inheritance vers 17. 2. Some doe referre it unto the tabernacle which Moses saw by the spirit of prophesie should be erected and builded Osiander But the tabernacle was set up in the desert where they dwelt 40. yeeres in tents and boothes they were not there planted and Moses speaketh of a certaine place to the which the Lord would bring them but in the desert the tabernacle had no certaine place but was removed from one station to another 3. Some apply this speech to mount Zur Borrh. But there the tabernacle was not pitched till many yeeres after their comming to the land of Canaan 4. Therefore by the habitation of his holinesse or by his holy habitation the whole land of promise is better understood Iunius So called both because there was the Lords tabernacle where the Lords presence and as it were dwelling was and that was the land promised so often to the Fathers Pellican And the Lord wrought his signes and wonders there evident demonstrations of his presence and it was the place of the incarnation and birth of Christ. Simler QUEST XX. What nations should be afraid of the Israelites Vers. 16. THen the Dukes of Edom shall be amazed 1. Moses here sheweth by the spirit of prophesie that feare shall come upon the nations the Moabites whose feare is evident Num. 22. when Balaak hired Balaam to curse Israel the Cananites as Rahab testifieth Iosâ— 2.11 When wee heard it our hearts did faint and there remained no more courage in any of us The Edomites also were affraid which was the cause why they denied the Israelites passage thorow their country least they might have surprised it Simler 2. For the manner of their feare they shall be as still as a stone both because as a stone maketh no sound or noise so they shall not once mutter or move the tongue against the Israelites Osiand And as a stone is still without any motion or action so they shall suffer the Israelites to passe over Jordan without any resistance as is evident Iosuah 2. Iun. Obmutescent fient immobiles ut lapis They shall hold their peace and be immoveable as stones Pellican The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall become as stones that is dead hearted cold as stones through feare as it is said Nabals heart through feare died within him and was as a stone 1. Sam. 25.37 Simler QUEST XXI Why the Lord is said to plant his people Vers. 17. THou shalt plant them in the mountaine of their inheritance 1. This word of planting sheweth both the care which the Lord had of his people as the husbandman with care labour and diligence setteth his plants Simler It signifieth also the firme and sure possession which the people of God should have of that country that they should as plants take deepe rooting there as the Prophet saith in the Psalme 44.2 That the Lord had driven out the Heathen and planted them in Calvin 2. It is called Gods inheritance because it was prepared for his people adopted to be the Lords heires to whom he had given the right and privilege of the first borne before all the people of the world Exod. 4.22 Perer. 3. The whole country of Sion is understood by the mountaine of Gods inheritance because it was a land of hilles and mountaines Deut. 11.11 Iun. And with speciall relation also unto mount Sion which the Lord had chosen for his habitation as Psal. 132.13 The Lord hath chosen Sion and loved to dwell in it saying This is my rest for ever here will I dwell Calvin 4. The Land of promise is here set forth by three names It is called The mountaine of Gods inheritance prepared for the habitation of his people the place Where the Lord would dwell it should be as the palace of the great King the Lord would protect it and watch over it It is also called the Sanctuary of God for to this end had the Lord chosen that land therein to erect a tabernacle and the publike worship of God Cajetan QUEST XXII In what sense the sanctuary of the Iewes was called a firme and sure tabernacle THe place which thou hast made to dwell in 1. The Latine translator here readeth In firmâ—ssimo tabernaculo In the most sure tabernacle which thou hast made but the word is macon which signifieth a place not nacoâ— that is sirme sure yet this sense and interpretation is true that it is called a sure tabernacle as the next words shew Which thy hands have established And the Lord promised to dwell for ever Psal. 132.14 2. It was then a firme and sure habitation not as some doe take it promised so to be conditionally that if the Jewes had continued in the obedience of Gods Commandements he would have dwelt among them for ever for the tabernacle was not appointed to continue for ever but the Sanctuary and the ceremonies and rites thereof were to give place unto Christ. But it was a firme and sure tabernacle because there the Lord was publikely worshipped at Jerusalem above a thousand yeeres from the first to the last as may thus appeare At the first the Sanctuarie with the Arke was in Shilo for 300. yeeres and more from the first entrance of the Israelites untill the time of Heli the high Priest then the Philistims tooke the Arke where it stayed seven moneths after it was placed in the house of Aminadab where it continued about 50. yeeres till the eight yeere of the reigne of David then it abode three moneths in the house of Obâ—d Edom from thence it was removed to the city of David where it remained 42. yeeres till it was carried into Salomons temple where it continued about 420. yeeres from the 11. yeere of Salomons reigne till the captivity of Babylon and after the captivity the temple being reedified endured for the space of about 500. yeeres till 42. yeeres after the death of our Saviour So that from the first setling of the Arke in the temple in the 11. yeere of Salomons reigne untill the dissolution thereof 42. yeeres after Christ were about 1000.
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