light from Moses bookes 26. qu. Of the name of God Iehovah whether it be ineffable 27. qu. VVhy Moses is bid to gather the Elders together 28. qu. Why they make request but for three daies journey 29. qu. How the people is said to have sacrificed in the wildernesse 30. qu. How it is said Pharaoh should not let them go no not with strong hand Questions upon the fourth Chapter 1. QUest Whether Moses offended in charging the people 2. qu. What the first signe meaneth of turning the rod into a serpent 3. qu. What is signified by the leprosie of Moses hand 4. qu. VVhat kind of leprosie Moses hand was stricken with 5. qu. Whether the third signe of turning water into bloud were shewed at this time 6. qu. Whether in these miracles there were a substantiall change 7. qu. VVhether Moses indeed had an impediment of speech and what it was 8. qu. How God is said to make the deafe and dumbe 9. qu. How and wherefore the Lord was present with Moses mouth 10. qu. VVhom Moses meaneth that hee would have sent 11. qu. Whether Moses sinned in his so often refusall seeing God was angrie with him and wherein Moses sinned and how God is angrie with his children 12. qu. Why Aaron is called the Levite 13. qu. How Moses is said to be as God to Aaron 14. qu. VVhether Moses did well being called of God in taking his leave of his father in law 15. qu. VVhy Moses concealed from Iethro the principall end of his going 16. qu. Whether God spake to Moses in Midian beside that vision in Horeb. 17. qu. Of Moses wife and children and of his provision for his journey 18. qu. VVhy Moses staffe is called the rod of God 19. qu. How God is said to harden Pharaohs heartâ— that God man and Satan are said to harden the heart but diversly 20. qu. How Israel is called the first borne sonne of God 21. qu. Who smote Moses in the Iune and how 22. qu. For what sin the Lord would have killed Moses 23. qu. Whether the Israelites transgressed in omitting circumcision fortie yeares in the wildernesse 24. qu. VVhat moved Moses to deferre the circumcision of his child 25. qu. Why the Lord meeteth Moses by the way and not before 26. qu. VVhether Zipporah circumcised her sonne with a sharpe knife 27. qu. Whether both Moses sonnes or one only were uncircumcised and upon what occasion 28. qu. At whose feete Zipporah and what shee cast 29. qu. Why Zipporah called Moses husband of bloud 30. qu. VVhether those words of Zipporah rehearsed againe were uttered by Zipporah or by Moses the writer 31. qu. How Zipporah knew that Moses was stricken for the neglect of circumcision 32. qu. VVho it was that departed from Moses 33. qu. Of the mysticall application of the historie 34. qu. VVhat manner of faith it was which the people had in beleeving Moses Questions upon the fifth Chapter 1. QUest Why the Lord sent Moses so often to Pharaoh 2. qu. Whether Moses and Aaron went in alone to Pharaoh 3. qu. Whether Pharaoh were altogether ignorant of God 4. qu. Why mention is onely made of going three dayes journey 5. qu. What other things were said and done by Moses before Pharaoh 6. qu. In what sense Pharaoh saith they were much people 7. qu. Why they used straw in making of bricke 8. qu. Whether Moses sinned in expostulating with God 9. qu. How the Lord is said to afflict his people Questions upon the sixth Chapter 1. QUest Of the divers names which are given unto God in the Scripture 2. qu. Of the divers kinds of names given unto God 3. qu. Of the excellencie of the name Jehovah 4. qu. Whether the name Jehovah bee understood of Christ. 5. qu. Of the right pronuntiation of the name Jehovah 6. qu. Whether the name Jehovah be ineffable that is not to be pronounced 7. qu. How the Lord was not knowne by his name Jehovah to Abraham Isaak and Jacob. 8. qu. Why the Genealogie of Reuben Simeon and Levi is inserted 9. qu. How Reuben is said here to be the first borne 10. qu. Of the age of Levi. 11. qu. Of the age of Kohath 12. qu. Of the age of Amram 13. qu. Why the sonnes of Korah and Ithamar are set downe 14. qu. Why Aaron tooke a wife of the tribe of Judah 15. qu. How Moses without ostentation setteth forth his owne commendation 16. qu. In what sense Moses saith he was of uncircumcised lips Questions upon the seventh Chapter 1. QUest The divers appellations of the name of God 2. qu. In what sense Moses is called Aarons God 3. qu. In what sense Aaron is called Moses Prophet 4. qu. Why the tribes of Israel are called Armies 5. qu. Of Moses age 6. qu. Whether Pharaoh asked a signe and whether a signe may be required 7. qu. Of the divers names of the Egyptian Magicians here used 8. qu. Of divers kinds of Magicke 9. qu. Of the first author and inventor of art Magicke 10. qu. Who were the ringleaders and chiefe of the Egyptian Magicians where also of the place where Jannes and Jambres were buried 11. qu. Whether things done by magicke and inchantment are in truth or in shew onely 12. qu. What things are permitted to Satan to doe 13. qu. How divers wayes Satans power is limited 14. qu. Whether the devill by his owne power can cause thunder and lightning 15. qu. Of the power of spirits in naturall works and of divers strange and admirable works in nature 16. qu. What works in naturall things are forbidden unto spirits to doe and how Satan two wayes maketh things to appeare that are not 17. qu. Whether Satan can raise the spirits and soules of the dead where these particulars are handled of the fabulous reports of the Heathen of the imagined force of Necromancie 2. Reasons against Necrâ—mancie 3. In what cases the dead have been raised and appeared 18. qu. Why Satan doth counterfeit the spirits of the dead 19. qu. Of the divers kinds of miracles 20. qu. Of the difference betweene true miracles and false 21. qu. Whether the Sorcerers brought forth true serpents 22. qu. By what meanes Satan deluded Pharaoh with a shew of serpents 23. qu. Why the Lord suffered the Sorcerers of Egypt to shew such contrarie signes 24. qu. VVhether Pharaoh being deceived by the Magicians false signes be thereby excusable 25. qu. Of the number of the plagues of Egypt 26. qu. Of the greatnesse of the plagues of Egypt how the Egyptians were every way punished 27. qu. Where the plagues of Egypt and to what place they were sent at the first 28. qu. At what time the plagues were sent upon Egypt 29. qu. In what time all the plagues were finished 30. qu. Whether the good Angels or the Lord were the ministers of the Egyptian plagues 31. qu. For what ends and causes the Lord wrought such wonders in Egypt 32. qu. Who were exempted from the plagues of Egypt 33. qu.
called gods c. 4. by way of similitude as Princes and Magistrates in respect of their authoritie wherein they represent God in earth are called gods so also Prophets in respect of their divine knowledge holy men for their sanctitie and Angels for the excellencie of creation and the ministers in regard of their divine function and calling have that name and title given them Perer. 2. To this agreeth also the distinction of Gregorie that some are called gods nuncupativè that is by a kinde of title and appellation as Moses is here called Pharaohs God but the Lord is called God essentially The God of Abraham Isaac and Iacob Exod. 3. Gregor hom 8. in Ezechiel 3. QUEST II. In what sense Moses is called Pharaohs God MOses is called Pharaohs God 1. not onely for that from God and in Gods name he declared his will unto him for the delivering of his people as Vatab. 2. nor yet that he was as a Prince onely to Pharaoh as being mightier than he and of greater power as the Chalde readeth and Simlerus consenteth 3. but he is so called in respect of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to feare him as God and the Magitians afterward acknowledged that he wrought by the finger of God Perer. 4. Augustines note also is not here to be omitted that otherwise Moses is said to be in Gods stead to Aaron Exod. 4. that is a director of him in things belonging to God otherwise here he is said to be Pharaohs God that is to execute judgement upon him Augustine much to his purpose quaest 17. in Exod. QUEST III. In what sense Aaron is called Moses Prophet AAron thy brother shall be thy Prophet 1. This word Prophet is taken five wayes First it signified such as did prophesie and foretell things to come which in old time were called Seers and in this sense this name also was given unto false Prophets that tooke upon them to declare things to come as also S. Paul calleth Epimenides the Cretensian Prophet because he truly prophesied of the manners of the people Tit. 1. 2. They are said to prophesie which had a speciall gift to sing and play upon instruments as Asaph and Heman are said to prophesie upon their harpes 1 Chron. 25. 3. They also had the name of prophesying given them which onely in the outward behaviour were like unto Prophets that is as men ravished for the time and beside themselves as Saul is said to prophesie when the evill spirit came upon him 1. Sam. 18.10 that is he was as a man beside himselfe 4. To prophesie is taken for the doing of any strange and miraculous worke as the dead body of Elisha is said to prophesie Eccl. 48. because by the vertue thereof one was restored to life 5. To prophesie is to expound and interpret as S. Paul useth this word 1. Cor. 14. comparing prophesying and the gift of tongues together and in this sense is Aaron Moses Prophet that is his interpreter and spokesman to Pharaoh Pererius QUEST IV. Why the tribes of Israel are called armies Vers. 4. ANd bring forth mine armies 1. The Israelites are so called in respect of their numbers because every tribe of them by it selfe was able to make an army for if the summe of 600000. be divided into 12. partes each part will make 50000. Simler 2. Beside this sheweth that they should goe forth of Egypt not as men afraid or fleeing but with courage and strength as chap. 13.18 it is said they went up armed or well appointed out of Egypt 3. Hereby mystically is signified the great numbers of servants and people of God Borrh. 4. They came up by their armies that is by troupes and companies for as yet their commonwealth was not constituted nor distributed into tribes Iunius QUEST V Of Moses age Vers. 7. NOw Moses was 80. yeere old 1. To this agreeth S. Stephens narration that Moses was forty yeere old when he fled out of Egypt and that forty yeere more was expired before he returned into Egypt Act. 7.23.30 2. This is inserted concerning Moses and Aarons age for the further evidence of the story and to serve for the chronology of the Scripture and computations of times 3. And in that Moses and Aaron were called to place of governement being now aged it sheweth that it is not safe that the publike administration of offices should be committed to young men especially such as are but young in gifts necessary for governement QUEST VI. Whether Pharaoh asked a signe and whether a signe may be required Vers. 9 IF Pharaoh speake unto you saying shew a miracle c. 1. Though it be not expressed afterward that Pharaoh asked a miracle yet it is not to be doubted but that according to Gods direction to Moses he first shewed not this signe till Pharaoh had called for it because it is said vers 10. that they did as the Lord commanded 2. But to aske a miracle is not alwayes peculiar to the wicked sometime the godly may require a miracle for the confirmation of their faith as Gedion did But Pharaoh here asketh a signe of a captious minde that if Moses could not have warranted his calling by a signe hee might 〈◊〉 have rejected him and yet after that the signe was shewed he would not give place but seeketh 〈◊〉 evasions 3. This is the third time that this signe was shewed once in mount Horeb where the Lord gâ—ve this signe to Moses and afterward before the people to assure them of Moses calling Exod. 4. and now here before Pharaoh Ex Simler QUEST VII Of the divers names of the Egyptian Magicians here used Vers. 10. THen Pharaoh called for the Wisemen and Sorcerers 1. Here are foure words used to describe the Magicians of Egypt the first is chacamim or chacam to be wise which Simlerus taketh to be a generall name of that superstitious sect of Magicians that challenged unto themselves the onely opinion of wisdome being full of sophistry and deceit as the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than of true wisdome Vatablus saith the next word Sorcerers is an exposition of the former But I thinke rather it was a peculiar kinde of Magicke whereof there are set downe 8. severall professions Deut. 18.10 and the same that is there called jidghoni a wisard of jadagh to know the Septuagint readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marker or observer of signes such as by the intrals of beasts and such other observations gave conjecture as Gen 41.8 they are taken for those which were cunning in the interpreting of dreames The next word is mecasphim praestigiatores whom we call Juglers which deceived mens senses the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneficos or as the Latine maleficos such as by sorcery bewitched men or beasts The third sort are chartumim which are taken to be the Genethliaci the casters of mens nativities The Septuagint call them
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
it 5. Wherefore there remaineth onely this way to reconcile these places which for my part I doubt not but to preferre before the rest Saint Stephen in this place abridgeth two histories one of Abrahams buying a Sepulcher the other of Iacobs purchase of a peece of ground from Hemor so that his meaning is that Iacob and the fathers were buried part in Sichem part in the Sepulcher in Hebron these words then of Emor of Sichem must be referred to the first words They were removed to Sichem sie histor Scholast Iun. parall the words then comming betweene and were put in the Sepulcher which Abraham bought for money must be read with a parenthesis and the sense suspended to make a perfect sentence The like example where two histories are abridged and joyned together we have Exod. 12.40 The dwelling of the children of Israel while they dwelled in Egypt was 430. yeares in which summe is comprehended not onely their dwelling in Egypt for so long they were not sojourners there but in Canaan in a land not theirs and yet the one is named the other understood so then as the saying is true In sensu diviso non composito dividing the sense and sentence concerning their abode both in Egypt and Canaan in like manner in this place the sentence must be divided and part referred to Abrahams purchase part to Iacobs 4. Places of Doctrine 1. Doct. Lawfull to weepe for the dead so it be done in measure Vers. 2. ABraham came to mourne for Sarah and to weepe for her It is lawfull then to mourne and lament for the dead so it be done in measure and moderately Man is not as a stocke or a stone to be without all naturall passions or affections We see that our Saviour himselfe also wept going to Lazarus grave which they interpreted to proceed from his love Ioh. 11.35 Saint Paul forbiddeth not to sorrow at all but not as men without hope 1 Thes. 4.13 Wherefore that saying of Solon Mors mea ne careat lachrymis c. Let not my death want teares so it be done temperately is to be preferred before that of Ennius Nemo me lachrymis decoret c. Let no man weepe for me Perer. 2. Doct. Our mourning for the dead must be in measure Vers. 3. ABraham rose up from the sight of the corps c. Lest that he might be overcome of griefe he removeth the object thereof which teacheth us that we should keepe a measure in our griefe not to mourne as the heathen doe that have no hope of the resurrection or as those passionate women which wept for their children and would not bee comforted Matth. 1.16 It is well observed that the Egyptians mourned for Iacob seventy dayes Ioseph but seven dayes Gen. 50.3.10 to shew a difference betweene the excessive griefe of men that have no hope and the moderate sorrow of the faithfull 5. Places of confutation 1. Confut. Against prayer and sacrifice for the dead ABraham rose up from the sight of the corps The Latine text readeth ab officio funeris from the funerall office or duty by which Pererius would prove that the Patriarks used to fast and pray and offer sacrifice for the dead in cap. 23. Gen. Num. 12. which is a corrupt doctrine grounded upon a corrupt text for the originall maketh no mention of any office but onely that Abraham rose up from the sight of the corps and the text saith not he came to fast or pray but to mourne for Sarah 2. Confut. Against Purgatory AGaine Bellarmine saith Contineri implicite mentionem purgatorii That the mention of Purgatory is here implied and that for this cause onely Iacob and Ioseph desired that their bones might be removed into the land of promise because they knew that their sacrifice should be offered for the dead de Purgat lib. 1. cap. 11. Contra. 1. And is not this now a goodly argument Abraham rose up from the sight of the corps Ergo Sarah was in purgatory 2. If the fathers went to purgatory then the bosome of Abraham a place of rest and comfort Luk 16.25 must be purgatory for thither the fathers went 3. What a bold assertion is this to say that the fathers for that cause desired to be buried in the land of promise when as the Scripture directly sheweth this to have beene the cause the profession of their faith and hope that the land of promise should be given them as Ioseph saith God will surely visit you and you shall carry my bones hence Gen. 50.25 6. Morall observations 1. Observ. Against ambitious desire of honour Vers. 6. THou art a Prince of God among us c. Abraham had said before of himselfe I am a stranger and a forreiner among you the more Abraham humbleth himselfe the more he is exalted of them Thus honour fleeth away from them that hunt after it and it is cast upon them that seeke it not as the shadow followeth the body so here it falleth out to Abraham according to the saying in the Proverbs It is better that it be said unto thee come up hither than to be put lower in the presence of the Prince Prov. 25.7 for Abraham in humbling himselfe is more honoured before the Prince of the people here 2. Observ. Wisdome and circumspection to be used in contracts Vers. 17. IN the sight of the Hittites The field is made sure to Abraham in the sight of many witnesses Abraham provideth for his security and quietnsse afterward that this purchase might be sure to him and his without question whereby we learne that it is lawfull for the faithfull wisely to provide and foresee for themselves and to be wary and circumspect in all their doings Muscul. according to that saying of our Saviour To be wise as Serpents and innocent as Doves Matth. 10.16 CHAP. XXIV 1. The Method THis Chapter hath three parts First the sending of Abrahams servant to provide a wife for Isaack with Abrahams instructions and his servants oath from vers 1. to vers 10. The second sheweth the servants behaviour in his journey 1. His prayer unto God vers 11.15 2. The fruit of his prayer in meeting with Rebecca vers 15. to 29. 3. His entertainment vers 30. to 34. 4. The delivering of his message vers 35. to 48. 5. The good successe thereof in obtaining their consent for Rebecca to vers 61. The third part setteth forth the returne of Rebecca with Abrahams servant and her receiving and welcome by Isaack vers 61. to the end 2. The divers readings v. 7. To thee and thy seed S. to thy seed caeter v. 8. Thou shalt be innocent from this curse C. from this oath cat shebagnah an oath v. 10. Carrying somewhat of all his masters goods with him S.H.B. carrying in his hand the best of all his masters goods C. for he had all his masters goods in his hand T.G. and all his masters goods in his hand P. he v. 10. Into Syria neare to Euphrates C.
with Mercerus that Iacob was not perfectly recovered of this griefe and halting till his dying day but that it remained though not alwayes alike for the remembrance of this thing and it may so appeare the rather for that presently upon this accident they did forbeare to eat the sinew of the thigh which shranke whereunto the halting of Iacob being continually in their fight might be a greater motive and so this custome being taken up in Iacobs time was retained of his posterity the Israelites Further in that he came safe to Sechem thereby it signified his deliverance from the danger which he feared by his brother Esau rather than the recovering of his hurt QUEST XVIII Wherefore it pleased God that Iacob should halt upon the hurt in the thigh ANd the hollow of Iacobs thigh was loosed 1. Augustine by Iacobs feet the one halting the other going upright understandeth two sorts of people among the Jewes the unbeleevers that halted in their faith and beleeved not in Christ and those which beleeved in him Iacob overcomming signifieth the Jewes that prevailed against Christ in putting him to death but in being blessed he signifieth those which worshipped Christ and were blessed of him serm 80. de temper 2. Gregory understandeth by the halting foot the infirmity of the flesh by the other the vigour of the spirit for so in the children of God as our Saviour saith to his Apostles The spirit is ready but the flesh 〈◊〉 sic Muscul. 3. But the best application of the text is that Iacob was stricken with this infirmity that he should have an humble and lowly opinion of himselfe not to ascribe this victory to his owne strength So for the same cause Saint Paul confesseth of himselfe Lest I should be exalted 〈◊〉 of 〈◊〉 through the abundance of revelations there 〈◊〉 given unto me a pricke in the flesh the messanger of Satan to bâ—ffâ—â— me because I should not 〈◊〉 exalted above measure 2 Cor. 12.7 To the same end was Iacob touched with this infirmity lest he might have beene 〈◊〉 much lifted up by these heavenly visions and this great victory which he obtained Mercer Calvin QUEST XIX Why the Angell 〈◊〉 to depart because of the morning Vers. 26. LEt me goe for the â—â—rning appeareth 1. Not as though the Angell was now to goe to the rest of the blessed company of the Angels to sing their morning hymne unto God as the Hebrewes imagine for the Angels not onely in the morning but at other times are exercised in praising of God 2. But the Angell thus speaketh according to the custome of men having now taken the forme and shape of a man as though he had haste to other businesse and leaving Iacob also to his affaires 3. As also because the Angell would not have this vision deserved and discerned of others seeing it specially concerned Iacob and that Iacob should not be too curious in gazing and looking upon that humane shape wherein this great Angell Christ appeared Mercer QUEST XX. Why Iacob desireth the Angell to blesse him I Will not let thee goe unlesse thou blesse me 1. Not as though this were Esaus Angell and Iacob would have him to confirme the blessing and consent unto it for evill Angels blesse not 2. Nor as some other Hebrewes as though Iacob would have his antagonist acknowledge him to be the superiour and to have the better for Iacob perceiveth that it was an Angell and therefore would not strive for superiority with him 3. Neither doth Iacob desire to know his fâ—tum or 〈◊〉 as Iosephus saith what should happen â—â—to him in his whole life for Iacob was not so curious 4. But Iacob well perceiving that he with whom hee wrestled was greater than himselfe desireth to be blessed of him for the lesse is blessed of the greater Heb. 7.7 And Hilarie beside noteth that Iacob acknowledged him with whom he wrestled to bee the Sonne of God that should become man for us Tenes in lâ—cta tua hominem sed hic tibi home Demest Thou doest grapple with a man but this man is God lib. 5. de Trinitat and therefore Iacob desireth to be blessed of him in whom all the world should be blessed QUEST XXI Of the name Israel and the true derivation thereof Vers. 28. THy name shall be no more called Iacob but Israel c. 1. He asketh Iacobs name not because he knew it not but that by Iacobs answer the Lord might take occasion of the change of his name 2. Neither was he so called Israel as that he should no more be named Iacob for he is also afterward so called but his name Israel is hereby declared to be the more excellent and worthy name which was also given unto the whole nation of his posterity Mercer 3. The name Israel 1. doth not signifie that hee stood against an Angell as Iosephus deriveth it and Hierome therefore reprehendeth him although Iosephus keepeth the sense of the name 2. Neither is it interpreted a man seeing God for then aleph should be inserted in the beginning and it should be expressed Ishrael not Israel with shin having a right point This interpretation is also confuted by Hierome though approved by divers of the ancient writers as Origen Basil Nazianzen Chrysostome with others 3. Neither doth it betoken one that is right or directed of God as Hierome sometime is of opinion whereupon he thinketh that Genesis is called the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the right that is of Abraham Isaack Iacob comment in Isay 44. for then this word should be derived from jashar and so we should say Ishrael not Israel Mercer 4. But the Lord himselfe sheweth the interpretation of this name Thou hast prevailed with God and so to come of Sara which is to prevaile or have rule so the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast had strength with God and therefore should not doubt but that he might also prevaile with men as before with Laban so now with Esau. QUEST XXII Why the Lord refuseth to tell Iacob his name Vers. 29. TEll me I pray thee thy name c. The Lord here as also the Angell Iud. 13. refuseth to tell his name 1. Not for that as Rasi thinketh the Angels have no certaine or fixed names but which are continually changed according to their divers ministeries whereof they are named 2. Neither as Tostatus because the Angels have no proper names to be distinguished by but are discerned one from another by their nature and essence for this notwithstanding in Scripture for our understanding they are called by their names 3. Nor yet because as some thinke if the names of Angels were knowne they would come at our call this is but a fansie of Magitians ex Mercer 4. But the Lord doth not utter his name thereby staying Iacobs further curiosity and insinuating unto him that his name which is himselfe is greater than could of him then he comprehended and hereupon the Latine text and
time about 180. yeares of age for it was 170. yeares since she came first with Rebeckah into Canaan when shee may well bee supposed to have beene 50. yeare old having the charge and government of Rebeckah 3. It is very like that Rebeckah was now departed for otherwise Deborah would not have left her so long as shee lived 4. There is no mention of Rebeckahs death not because she was buried obscurely and in the night as the Hebrews imagine Isaack being blind and none to bury her but Esau but it is the use of Scripture to make rare mention of the death of women in this place Deborahs death is recorded as an accident that fell out by the way Mercer QUEST V. How Deborah came to be in Iacobs company NOw whereas the question is moved how Deborah came to be in Iacobs company 1. Neither is it like that after she had accompanied Rebeckah into Canaan she went back againe and was now desirous to goe aad see Rebeckah as Chrysostome for shee was sent with Rebeckah to remaine with her 2. Neither did she goe with Iacob at the first when he went into Mesopotamia as Calvin for he was alone in Bethel 3. Neither was she sent as a messenger to fetch Iacob out of Mesopotamia as the Hebrewes for he returned at Gods commandement not at his mothers call 4. Neither as Ramban is it to be supposed that Rebeckah had more nurses then one 5. But it is like that Deborah was sent to meet Iacob being returned Mercer or went to him of her owne accord after Rebeckahs death Cajetan QUEST VI. Of the number of the visions wherein God appeared to Iacob Vers. 9. Againe God appeared unto Iacob c. Not as though this were the second vision in all which Iacob had but it was another vision beside that mentioned in the beginning of the chapter where he is bid to goe up to Bethel or it was the second time that God appeared unto him in Bethel for otherwise to count all the visions that Iacob had this was in number the seventh 1. God appeared unto him in Bethel in the vision of the ladder 2. When in a dreame he was shewed the parti-coloured sheepe Genes 31.11 3. When the Lord bade him returne into his owne countrey Gen. 31.3 4. When the Angels met him Gen. 32.2 5. When the Angell wrestled with him 6. When God bid him goe up to Bethel 7. God appeared againe unto him in Bethel Perer. QUEST VII Whether the name of Israel is here new imposed or but renewed Vers. 10. THy name shall be no more called Iacob but Israel c. 1. Neither iâ— this the same vision which Iacob had when he wrestled with the Angel as Oleaster because the same name is imposed for the text saith that God appeared againe to Iacob vers 9. that is in Bethel 2. Neither as Hierome thinketh was the name of Iacob onely foretold then and imposed now tradit in Genes as Peters name is designed Iohn 1. but actually given him Matth. 12.16 Thom. Anglic. for before this Iacob is twice called by the name of Israel Genes 33.10 and Gen. 34.7 3. Neither as Tostatus and Lyranus thinke is the same name imposed in both places but upon divers reasons for in the first place hee is called Israel because hee prevailed with God and therefore much more with men to signifie his fortitude in the active life but here is named Israel that is seeing God in respect of the contemplative life the which he had now atchived But there appeared no difference at all in the reason and signification of the name for as there by the name Israel hee is comforted and fortified against Esau so here against the Canaanites that thought to have revenged the slaughter of the Sichemites 4. Wherefore wee say that the same name upon the like occasion is here imposed and that this is but a repetition and confirmation of the other vision and thereupon Iacob being confident doth now more openly call himselfe Israel Mercer Iun. And so it is not unusuall in Scripture to have the same promises often repeated as those made to Abraham of the multiplying of his seed and possessing of the land of Canaan which were often revived and renewed as Gen. 15.17.22 Perer. QUEST VIII How it is said thy name shall bee no more called Iacob FVrther whereas the Lord saith thy name shall be no more called Iacob and yet hee is afterward called Iacob 1. Augustine thinketh that he was called Iacob in respect of this life onely where he should wrestle as his name signifieth with many temptations but hee was called Israel in respect of the life to come quast 114. in Gen. But this solution beeing mysticall and this mutation of Iacobs name historicall satisfieth not Much like is the solution of Tostatus that he was called Iacob in respect of his active life but Israel for his contemplative neither is this answer sufficient to say he should be called by both names but in a diverse sense for the text denieth unto him the name of Iacob any more 3. Nor yet doe wee approve the solution of Cajetan Vatab. that for vltra no more put in tantum thou shalt not onely be called Iacob for thus the text is forced 4. Pererius thus interpreteth not that he should be so much called by the name Israel as have the thing thereby signified as strength and power with God as it is said of Christ he should be called Emanuel that is God with vs yet was not Christ so called who was indeed God with vs But this sense is not so proper for Iacob was usually called by the name of Israel 5. Therefore the meaning is rather this that although the name of Iacob should remaine yet the last was more honourable and excellent and should obscure that other Muscul. Mercer 1. In respect of the author the name Iacob was given by men the name Israel by God 2. In signification it was more excellent Iacob signifieth a supplanter because hee held Esau by the heele but Israel is interpreted one that prevailed with God 3. The name Israel was given to the whole nation and posteritie of Iacob who of Israel were called Israelites not of Iacob Iacobites QUEST IX What Kings came out of Iacobs loynes Vers. 11. KIngs shall come out of thy loynes c. 1. The Hebrewes specially referre it to Saul and Isboseth that were Kings of Benjamin and to the tribes of Ephraim and Manasses 2. But because that Saul and his house were rejected of God and the kingdome of Israel was but an usurpation it is specially to be applied to David and the other kings of Iudah Calvin 3. It may also be understood of the kings of the Gentiles converted to the faith who spiritually were borne of Iacob Mercer 4. These nations that came out of Iacobs loynes were the twelve tribes that multiplied increased as so many seueral nations QUEST X. How the land of Canaan is given to
give◠to Ioseph we doe learne that the bodies of the Saints ought in comely and reverent sort to be brought to the grave as the brethren that feared God carried Steven to be buried with great lamention Act. 8.2 5. Doct. Of the lawfulnesse of an oath Vers. 31. ANd he sware unto him It was lawfull for Iacob in some serious and weighty matter to enquire an oath and for Ioseph to performe it for men are mutable and therefore may be bound with an oath and though Ioseph might otherwise have fulfilled his fathers will yet it was not amisse that he should be more straitly bound we see then the lawfull use of an oath against the errour of the Anabaptists which allow not Christians to take an oath for the Apostle saith An oath for confirmation among men is an end of strife Heb. 6.16 5. Places of Confutation 1. Confut. Against the corrupt Latine translation of this place Vers. 31. ISrael worshipped toward the beds head not as the vulgar Latine readeth he adored the top of his rod Heb. 11.21 which translation differeth both from the Latine in this place which thus interpreteth he worshipped turning toward the beds head and from the Septuagint which readeth he worshipped or bowed himselfe ùpi to ácron upon the top of his rod or staffe the Latine text corruptly leaveth out the preposition ùpi upon but it differeth most of all from the Hebrew which standeth thus he worshipped toward the beds head from which reading the Septuagint doe varie in these two points first in adding the word à ute his which is not in the Hebrew secondly in mistaking the word for mittah a bed reading mitteh a rod both which words are derived of natah which signifieth to extend or stretch forth because a man doth stretch himselfe upon his bed and on his staffe Wherefore we see what a simple ground the Rhemists have to prove by this corrupt Latine text that creatures may be adored annot Hebr. 10.21 there being no such thing in the Hebrew Greeke or Latine text in this place that Iacob adored his rod. Further the like ground had Hadrianus the Pope as hee is cited in that erronious Councell the second Nicene who by this text would prove the adoration of Images with relation to their protipa that is the presidents patterns or patrons of those Images because say they the adoration which Iacob gave to this rod he intended it to Ioseph whose rod and scepter it was for Iacob worshipped not either his owne staffe or Iosephs scepter but toward the beds head worshipped God 2. Confut. That the Latine text is not authenticall FUrther whereas the Apostle seemeth to follow the translation of the Septuagint rather than the Hebrew text the Rhemists doe infer thereupon that after the same manner the vulgar Latine text may be received as authenticall though it doe varie from the Hebrew ibid. Contra. 1. The Apostles indeed doe sometime follow the Septuagint because it was a common translation and of great authority but they therein neither approve their errors nor yet make it of equall authority to the originall citing only such testimonies wherein the Greeke translation keepeth the sense though not the words as in this place whether we say Iacob leaning upon his staffe or turning to the beds head worshipped the principall sense is kept that Iacob worshipped God especially seeing the same word with very little alteration in the points signifieth both a bed and a rod or staffe 2. Hieromes observation then is good though Pererius without cause misliketh it Diligentius observandum est c. It is to be diligently observed that where the Apostles and Evangelists doe cite testimonies out of the old testament they follow not the words but the sense and where the Septuagint differ from the Hebrew they expresse the Hebrew sense for the Apostle in this place keepeth the Hebrew sense that Iacob worshipped God leaning upon his bed and staffe for it is true that Iacob did both that he reared himselfe upon his staffe towards the beds head 3. The Apostle then rather expoundeth than alleageth that text for he nameth Iacob whereas Moses saith Israel he speaketh of Iacobs worshipping when he had blessed his children but here Iacob worshippeth before he blessed them 4. This then is no good argument the Apostles follow the Septuagint where they keepe the Hebrew sense though not the words Ergo the Latine text must be received where it differeth both in sense and words from the originall 6. Places of morall use 1 Mor. That none should live idly without some honest trade or vocation Vers. 3. WHat is your trade or what is your worke Pharaoh as a prudent Prince examineth Iosephs brethren of their manner of living and occupation by the which question it appeareth that he condemned all idle persons that lived without any trade and it is the part of good Magistrates straitly to fift and examine all such as spend their time unthriftily not in any profitable labour according to the Apostles doctrine that they which doe not worke should not eat 2 Thes. 3.10 Muscul. 2. Mor. A poore life in the Church of God is to be preferred before the pleasures of the world Vers. 3. THy servants are shepherds Ioseph taught his brethren thus to say that they might dwell apart by themselves and not be imployed in Pharaohs court or in the affaires of the kingdome they did choose rather to live as poore shepheards in the service of God than to be in the kings Palace as strangers from the Church and houshold of faith though Ioseph had a speciall grace given him of God not to be corrupted with that place of honour yet he saw it not to bee meet nor convenient for his brethren Calvin so the Prophet David saith A day in thy courts is better than a thousand elsewhere Psal. 84.10 Moses likewise did choose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 3. Morall Men called to honour should not despise their parents Vers. 7. IOseph also brought Iacob and set him before Pharaoh Ioseph though of honourable place in Egypt yet was not ashamed of his poore aged father but presented him to the King to this Ioseph many are unlike in these dayes that thinke it a disgrace unto them to acknowledge their poore parents Muscul. So did not David who brought his father and mother to the King of Moab to keepe them and provide for them 1 Sam. 22.4 as Ioseph here setteth his father before Pharaoh 4. Morall Our life here is but a pilgrimage Vers. 9. THe dayes of the yeares of my pilgrimage Thus not only Iacob but the rest of the fathers counted themselves but as strangers and pilgrims in the earth and thereby declared that they sought a Countrey Heb. 12.13 14. So the Apostle againe saith We have not here a continuing Citie but seeke for one that is to come Heb. 13.14 and therefore we
goeth further and speaketh more particularly to Gad as He looked unto himselfe at the beginning and there was the portion of the law-giver hid that is the Law-giver Moses first looked unto this tribe and gave them a portion beyond Jordan the Latine translator readeth corruptly Because the Doctor or teacher was buried or laid up in their part or lot which Perer. understandeth of Moses buriall in Mount Nebo which afterward belonged to Gad but the place of Moses buriall was not yet revealed Moses further addeth He shall come with the hands of the people to execute the justice of the Lord which was performed when Gad went up before Israel against the Canaanites QUEST XX. Of the blessing of Asher Vers. 20 COncerning Asher his bread shall be fat and he shall give pleasures for a King 1. Some reade he shall enjoy or be nourished with the pleasures of a King Chald. but the other reading is more proper and agreeable to the originall 2. These pleasures fit for a King are not understood of his fat bread as Mercer but rather of other delicate fruits wherewith that Countrey abounded as Moses saith of Asher He shall dip his foot in oyle Deut. 33.24 which is acceptable to Kings and whereof are compounded sweet ointments for Princes Olâ—aster 3. Moses setteth downe other blessings of Asher beside the pleasantnesse of his soyle as that he shall be blessed with children His shooes should be iron and brasse his Countrey should abound with these mettals and further his strength should continue all his dayes Asher should bring forth strong men Hierome readeth as the dayes of thy youth so shall be thâ—â—e old age rather interpreting than translating Iunius for strength readeth speech making this to be the sense there shall be speech of thee as long as thou livest but the word 〈◊〉 signifieth strength rather than speech as the Septuag doe expresse the sense by the word Exius 〈◊〉 strength 4. This fat bread may â—â—â—tually be applied to Christ who iâ— the bread of life that nourisheth our soules Iohn 6. Mustâ—l QUEST XXI Of the blessing of Nephtali Vers. 21. NEphtali is an hinde let goe giving goodly wordâ— c. 1. The Hebrewes understand 〈◊〉 blessing given to Nephtali of the fruitfulnesse of the ground which by reason of the forwardnesse therof in speedy bringing forth of fruit is compared to an Hinde from thence the first offering were brought to the Temple over the which the Priests praised God to this sense the Chalde Paraphrase seemeth to incline as is to be seene before in the divers readings 2. Some doe apply it to Barak of Nephtali whose victory against Sisara is described Iuâ— 4. and the goodly or faire words here spoken of to the 〈◊〉 of Barak and Deborah Iud. 5. Consent 3. But as this prophecie very well comprehendeth that event 〈◊〉 generally describeth the state and condition of the whole tribe who should be as forward to battell 〈◊〉 an Hinde let goe of the hunters is swift but yet they should by friendly and peaceable words seeke for peace before they would rashly attempt waâ—â—e Iunius they should be of gentle and friendly behaviour and therfore beloved Perer. Hereunto agreeth the prophecie of Moses Nephtali satisfied with 〈◊〉 and filled with the blessings of the Lord Deut. 33.23 4. And whereas it followeth in that place possesse the West and the South the meaning is not that he should possesse the Sea as Hierome tranaâ—sleth either the Mediterranean Sea or the Sea of Tyberias as the Chalde or that he should by traffique with others have benefit of the Sea but because the Sea was Westward it is usually taken for the West as Gen. 12.8 Bethel is said to be on the Sea side that is Westward 5. This prophecie also may bee extended to the times of Christ who began to preach and to utter his pleasant and comfortable words in the tribe of Nephtali Matth. 4. Hierome QUEST XXII Ioseph why compared to a fruitfull bough Vers. 22. IOseph shall be a fruitfull bough 1. Which is a better reading than to say a sonne increasing because of the words following a fruitfull bough by the West side where the metaphor is continued Ioseph is campared to a fruitfull bough planted by the fountaine Iunius 2. His branches run upon the wall that is out of him branched the two tribes Ephraim and Manasseh Chald. Iun. Some reade his daughters ran upon the wall which Râ—si expoundeth of the daughters of Egypt that did strive to behold Ioseph riding in his chariot some of Iosephs mistresse that gazed upon his beauty but the first râ—ading is to be preferred Iun. Mercer QUEST XXIII How Ioseph his bow abode strong c. Vers. 23. THe archers grieved him c. his bow abode strong c. Some referre this to the time to come signifying the great troubles and afflictions which Iosephs posterity should have and the divers conflicts with the Syrians and other enemies but it more aptly describeth the divers attempts of Iosephs brethren of his mistresse and master against him Iunius Mercer 2. It typically also setteth forth the practices of the Scribes and Pharises against our Saviour Calvin The Septuagint reade amisse Their bowes were broken and the Latine Interpreter The bonds of his armes were loosed referring it to the bonds and fetters wherewith Ioseph was tied whereas in a contrary sense the text is his armes were strengthened not adorned with bracelets and gold as the Chalde but Ioseph is likened to a strong archer that as the other his enemies as archers shot at him so his bow was steadfast and his armes strong thus the inward fortitude and strength of his minde is expressed Mercerus QUEST XXIV In what sense Ioseph is called the feeder and stone of Israel Vers. 24. OF whom the feeder c. 1. Of whom that is of the mighty God of Iacob not of Ioseph for he is meant by the feeder nor from whence came the feeder that is out of prison Ioseph was taken but the meaning is that the mighty God of Iacob appointed Ioseph to be a feeder c. 2. Neither by the feeder doe we understand the Captaines and Kings that came of Ephraim out of Ioseph neither yet doe we approve that reading Of whom was hee that feedeth the stone of Israel that is Iacob which was the head and stone of that familie as the Chalde Mercer Pagnin nor yet by the stone of Israel is God understood in this place as the Genevens reade the feeder of the stone of Israel but the best reading is of whom that is of God was the feeder and stone of Israel that is Ioseph who was the nourisher of his fathers house and as a stone and rocke of refuge unto his brethren Iun. QUEST XXV Of Iosephs blessing both from above and beneath Vers. 25. WHo shall blesse thee with the blessings of heaven from above 1. By the blessings of heaven he understandeth not onely the pleasant showres and raine but
not gesse amisse for he knew that they were a stiffe-necked people Ferus and he had already experience of their unthankfulnesse Simler Beside he considered that he was but base and contemptible and not of sufficient authority to bee respected Iun. and the power and tyranny of Pharaoh would keepe them backe from crediting him Borrh. and they would thinke it unlikely that God should speake to him whom never man saw Pellican 2. But it is more to bee doubted how Moses saith that the people would not beleeve seeing that the Lord had said before that the people should hearken to his voice chap. 3.18 Some thinke that Moses infirmity here strived with his faith against the word of God Borrh. Genevens But it is not like that Moses was so distrustfull or diffident noâ— to give credit to Gods word Other thinke that the Lord speaketh there onely of the Elders Moses of the people in generall Some that Moses meaneth not the people only but the Egyptians also that they would not beleeve Ferâ—s Some that the Lord spake before conditionally If they hearken to thy voice then thou and thy elders shall goe to the King of Egypt But Moses exception rather is here conditionall and he speaketh by supposition if the people beleeve not as the Septuagint then he desireth to know how he should perswade them so he doubteth not of the thing but desireth to be instructed in the manner Simler QUEST II. What the first signe meaneth of turning the rod into a serpent Vers. â— HE cast it into the ground and it was turned into a serpent 1. Aben Ezra by the rod turned into a serpent understandeth the cruelty and tyranny of Pharaoh by the serpent turned into a 〈◊〉 the abating of Pharaohs pride and tyranny when he suffered the Israelites to depart 2. Lyranus expoundeth it of the Hebrewes who when they were first afflicted became contemptible as a serpent creeping on the ground and occupied in base and terrene workes but afterward they obtained liberty and authority when they were delivered and so the serpent was turned into the rod. 3. Some referre it to Moses that he was as a serpent that is terrible to Pharaoh but he was comfortable to the people of Israel Simler 4. Augustine doth by way of allegory apply it to Christ hee is the rod turned into the serpent the rod of the Crosse which seemed base and contemptible unto the Jewes became the wisdome of the Gentiles 5. Rupertus another way doth interpret it of Christ The rod cast upon the ground was the Sonne of God taking our nature upon him it became a serpent so Christ was that serpent hanged on a tree by the serpent Christs death is signified because by the serpent death came into the world and by Christs death the serpent was overcome 6. Pererius here understandeth by the serpent cast upon the ground the nature of man corrupted by the temptation of Satan and restored by Christ as the serpent was changed againe into the rod. 7. Others doe expound it of the judgements of God which before they are shewed in the world are as a rod not felt but afterward they are fearefull and terrible even unto the children of God as Moses fleeth away at the sight of the serpent Ferus 8. But the best signification is this First in generall that these signes are terrible both to strike a terror in the heart of the Egyptians as also mystically to shew a difference of the Law the ministery whereof is fearefull and full of terror and the Gospell which bringeth comfort Ferus as also in particular it sheweth that the rod of Moses government should be terrible as a serpent to the Egyptians but as a rod and scepter of upright and lawfull government to the people Iunius QUEST III. What is signified by the leprosie of Moses hand Vers. 6. BEhold his hand was leprous as snow First some make the signification of this signe morall as that the leprous hand of Moses sheweth the workes of the Law that justifie not Ferus 2. Some make the sense thereof mysticall Augustine in the place before recited and Rupertus understand the leprous hand of the Synagogue of the Jewes rejected that are cast off as the leprous person was shut out of the hoste and the hand restored and healed betokeneth the Church of the Gentiles adopted in stead of the Jewes Pererius referreth it to Christ that he being the hand that is the power of his Father by taking our nature upon him became as it were leprous that is deformed and contemptible by his suffrings and passion but by his resurrection and ascension his glorie appeared 3. Some doe rather rest in the historicall sense Lyranus by the leprous hand understandeth the miserable state of the Hebrewes in the time of their cruell servitude who in their deliverance received their former liberty Theodoret thinketh the leprosie better to signifie the pollutions of Egypt wherewith Israel was defiled who being delivered were restored to the true and sincere worship of God Ferus doth thus interpret it that Moses at his first sending was an occasion that the Hebrewes were more cruelly handled for say they Yee have made our savour to stinke before Pharaoh chap. 5.21 but afterward his ministery and message wrought their joy and deliverance 4. But because the hand being the instrument of working betokeneth the ministery and authority of Mâ—ses the best application is that God would use a meane instrument to effect his will Moses in regard of his base and contemptible estate having lived a long time in exile and banishment seemed as a thing leprous and vile yet God should in this his service make him a glorious vessell and instrument sic Iuâ—iuâ— Simlerus 5. And this signe did both shew in generall that as the leprosie is only cured by God so their deliverance was only Gods worke Ferus and in particular to admonish Moses that he should not be lifted up in his minde because of the miracles wrought by his hand but be humled with the remembrance of his owne infirmity the leprosie of his hand Theodoret. QUEST IV. What kinde of leprosie Moses hand was striken with AS snow That is white as snow as Iunius see also Philo and Iosephus 1. This was the worst kinde of leprosie called Elephantiasis because it spotted the skin and made it looke like to an Elephants there were of it two kindes the common and generall leprosie and a peculiar onely found in Egypt which was incurable and commeth by contagion of the river Nilus as Luâ—râ—â—ius writeth lib. 6. 2. This white leprosie was of all other the worst when the body was all over spotted with white markes full of white scales and scurfe whereof there were two principall signes when the white spots did change the haire also white and were deeper and lower than the skinne Leviâ— 13. 3. With this kinde of incurable leprosie was Miriam striken being leprous white as snow and halfe eaten and consumed
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
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
arguments Pharaoh might well have perceived that they were but counterfeit workers and that Moses onely was the true Prophet and they imposters and deceivers Perer. In the next place the plagues which were sent upon Egypt come to be handled and first certaine generall questions are to be premitted Certaine generall questions concerning the plagues of Egypt QUEST XXV Of the number of the plagues of Egypt FIrst for the number of these plagues it is certaine they were these ten the turning of the water into bloud the bringing of frogs of lice of swarmes of noysome flies the murrane of cattell biles and botches thunder haile and lightning grashoppers the thicke darknesse the slaughter of the first borne 2. These plagues in other places of Scripture are neither rehearsed in the same number nor order as Psal. 78. there are omitted the third of lice the sixth of botches the ninth of darknesse and in the 115. Psal. two are passed over in silence the first of the murrane of cattell and the sixt of the botches 3. Hence it is evident that Austen is deceived who thinketh that there were more than ten plagues because according to the Septuagint whom the vulgar Latine followeth it is said Psal. 78.46 He gave their fruits to the mildew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 47. He killed their wild fig-trees with the hoary frost and vers 48. Hee gave their possession to the fire But these three doe belong to the other plagues for in the first plague according to the originall we must reade He gave their fruits to the caterpiller for the word is chasil In the next the word chanamal signifieth hailestones so this is referred to the seventh plague of lightning and haile as the other to the eight plague of locusts and in the third place the best reading is Hee gave their sheep lareshaphim to burning coales that is to the thunderbolts which was part of the seventh plague QUEST XXVI The greatnesse of the plagues of Egypt how the Egyptians were every way punished FUrther let it be observed that the Egyptians were every way plagued Philo noteth that the number of ten signifieth perfection and so their plagues were perfect and absolute True it is that their punishment was indeed absolute howsoever the observation of the number seemeth somewhat curious 1. they were punished by all kind of creatures as by the elements the earth the water ayre fire by living creatures as frogges lice caterpillars flies by the starres in that the light was restrained they were punished by men as Moses and Aaron that were instruments of the plagues And by the Angels the Ministers of the plagues Psalm 78.44 2. They were punished in all things wherein they delighted in all manner of fruit in their cattell in their bodies in their children 3. They were punished in all their senses in their sight by that thicke darkenesse and the horrible sights which appeared as it is noted Wisdom 17.6 7. in their taste by the waters turned into bloud and their thirst in their smelling by the stinch of the frogges and of their ulcers in their feeling by the griefe of their ulcers and the biting of flies and vermin in their hearing by the terrible thunder in their inward sense by feare and terror And to make up the full measure of their punishments they were overthrowne and drowned in the red sea Ex Perer. QUEST XXVII Where the plagues of Egypt and to what place they were first sent COncerning the place 1. all Egypt generally was smitten chap. 3.20 which is called the land of Cham Psalm 105. because Mizraim which was the father of the Egyptians and in Hebrew Egypt is so called Mizraim was one of Chams sonnes Gen. 10. But whereas it is said Psalm 78.12 Hee did marvellous things in the land of Zohan which the Septuagints call Tanis there was the Kings seat and there first the plagues began the head is first smitten then the members and from thence the plagues passed over all Egypt And it is said in the fields of Zohan because all Egypt was as a plaine Ex Perer. QUEST XXVIII At what time the plagues were sent upon Egypt FOr the time when the plagues were sent 1. Iulius Africanus is deceived who thinketh that Egypt was plagued at the same time when Ogyges floud was but that cannot be for he maketh that floud 1020. yeeres before the Olympiades which began in the eighth yeere of Achaz King of Judah unto which time from the plagues of Egypt there are not above 763. yeeres 2. Paulus Orosius commeth neerer the truth lib. 1.9.10 that these plagues came upon Egypt in the time of Deucalions floud when most part of the inhabitants of Thessalia were destroyed a few escaping unto the hill Pernassus where Deucalion raigned About the same time the Sunne parched the world with burning heate not onely in Aethiopia and other hill countries but in Scythia and others under cold climates which gave occasion unto the Poets fabulous fiction of Phaeton 3. These plagues were from the beginning of the world 2483. yeeres from Noahs floud 797. before the battell of Troy which happened in the time of Sampson or Heli 356. yeeres before the first Olympiade 763. yeeres before the building of Rome 789. yeeres Ex Pererio QUEST XXIX In what time all the plagues were finished FOr the time how long the ten plagues continued and in what space they were finished 1. The Hebrewes thinke whom Genebrard followeth that these plagues were all sent upon Egypt not in lesse time than of twelve moneths with some respite betweene every plague 2. Some thinke that these plagues continued the space of ten moneths taking beginning when the Sunne entred into Cancer about the twelfth of June and ending in the vernall equinoctiall about the fourteenth of March when the first borne were slaine the first miracle in the turning of the waters they would have done when Nilus beginneth to increase which is when the Sunne entreth into Cancer and so Nilus continueth in his increasing forty dayes and forty dayes more it decreaseth eighty dayes therefore after the first plague when Nilus being abated leaveth a great slime behind they thinke the second plague of frogges was sent Borrh. But these conjectures are very uncertaine and improable for first whereas during the first plague they are said to have digged round about the river chap. 7.17 this could they not have done in the overflowing of Nilus 2. Though the slime had beene a fit matter naturally for the procreation of frogs yet their plagues were extraordinary and beyond the worke of nature and the text sheweth that the frogs came not out of the slime but out of the river chap. 8.3 3. Beside if there had beene such respite given Pharaoh betweene plague and plague the hand of God had not beene so strong upon Pharaoh as now when they followed one in the necke of another 3. Pererius bringeth them all within the compasse of 27. dayes or about a moneth which
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
afterward wherein this privilege beyond other servants consisteth 3. Augustine thus understandeth it she shall not goe out as other maids for remunerabit eam he shall reward her so also Vatablus because other servants did goe out nudi siue mercede naked and without any reward But Augustine here following the vulgar Latine readeth ancillae maids whereas it is in the originall as other men servants So also Rupertus this is prescribed according to the president of their father Iacob Qui non passus est illam sicut ancillam siâ—e dote exire Which would not suffer his wife as a maid servant to goe forth without a dowry But this is not all 3. Procopius referreth it to that which followeth vers 8. He shall not have power to sell her to â— strange people But it was not lawfull to sell any other Hebrew servant to a strange people therefore this had beene no such privilege 4. The most thus understand it Vult potestatem habere redimendi se ante sexennium Hee would have them to have power to redeeme themselves before the six yeeres expired which it was not lawfull for other servants to doe So Lyran. Marbach Osiand Borrhaius with others this was part of the privilege but not all 5. But this privilege is more generall and containeth divers branches as afterward followeth for hee was either to espouse her to himselfe or to his sonne or suffer her to be redeemed of her friends if none of these he was to provide her of three things food rayment and dwelling or else to let her goe out free i in all these respects it is said She shall not goe out as other servants did Iâ—n in Analys QUEST XXIV Whether it must be read betrothed or bethrothed not Vers. 8. IF she pleâ—se not her master so that he betrotheth her not There are divers interpretations made of this verse 1. The Latine readeth If she please not her master cui tradita fuit to whom shee was delivered that is upon hope of marriage so also Tostat. Borrh. Lyran. But in the originall there is the negative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo and therefore it cannot be read affirmatively 2. Some thinke that the negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo not is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo to him and that in fifteene places beside in the old Testament the adverbe is taken for the pronoune whereof this is one and so they read thus If she displease her master who hath betrothed her to himselfe So read the Chalde and Septuag so also Lippom. But beside that it is a forcing of the words to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adverbe for the pronoune it is not like that after a man had espoused unto him a wife another should have liberty to redeeme her 3. Therefore the true reading is So that he doe not betroth her to himselfe Vatabl. Iun. or suffer her to be redeemed that is of her friends yet he shall have no power to sell her to a strange people QUEST XXV How she was to be redeemed Vers. 8. OR cause her to be redeemed 1. Tostatus giveth this sense Deâ— alteri qui cam emat He shall give unto another money to redeeme her and so take her to his wife qu. 9. But this is not like that having paid for her before to have her service he should give money againe to be rid of her 2. Vatabluâ— thus expoundeth remittet illi pecuniam servitutis c. he shall release unto her the money or price of her service as though shee had beene redeemed with money So also Oleaster But this were an improper speech He shall cause her to be redeemed that is let her goe out free the one seemeth to be contrary to the other for they which went out free needed not to bee redeemed 3. Wherefore the meaning is he shall suffer her to be redeemed either by her selfe Oleaster by her father Osiand or some of the next of kindred Iun. or by him that intendeth to have her to his wife Marbach And she must be redeemed at a reasonable price the yeeres of her service which she hath served being considered as if shee were sold to serve six yeeres for six pound three of those yeeres being past shee was to be redeemed at any time before she had served the whole six yeeres for three pound halfe the money Lyran. Galas QUEST XXVI Why it was not lawfull to sell their maids to strangers Vers. 8. HE shall have no power to sell her to a strange people c. 1. Cajetane understandeth here homini Hebraâ— alterius populi she should not be sold over to an Hebrew of another people or place because the Hebrew maids were not to be carried from City to City But Oleaster giveth a good reason against this sense Populus alterius urbis non videtur alius populus ab Israeli The people of another City seemed not to be another people from Israel 2. Therefore the meaning is that she should not be sold over to any other strange people of the Gentiles for these reasons 1. Because injury was done unto God when as those whom he had chosen for his peculiar people and were properly his servants should become slaves to Idolaters and so the name of God among the Heathen should bee blasphemed 2. There was wrong also offred unto the maid which should be so sold boâ—h because her bondage should be perpetuall and not for a time as it was among the Hebrewes beside her chastity was like to be endangered among the Gentiles and her selfe in great hazard to be corrupted in religion and seduced to Idolatry Tostat. quaest 10. 3. And as it was not lawfull to sell her unto any strange nation so neither to any of the strange people which sojourned among the Israelites because both such kinde of service was more hard and beside it continued longer for like as the strangers which were servants to the Hebrewes were in harder case than the Hebrewes servants Levit. 25.46 for they were the Israelites possession and inheritance for ever and were not set free neither in the seventh yeere of remission nor in the yeere of Jubile So the Hebrew servants which served strangers were in worse condition than those which served Hebrewes for an Hebrew serving an Hebrew was set free in the seventh yeere but if he served a stranger he could not have his libertie till the yeere of Jubile unlesse he were redeemed with money Levit. 25.55 Tostatus 4. The meaning then of the Law is this that if the master did neither marry his maid himselfe not his sonne he should suffer her to be redeemed but in no wise was he to sell her to any strange people Marbach Which is therefore especially forbidden because the Gentiles buying servants for a perpetuity would give more for them than the Hebrewes would whom they were to serve but six yeeres therefore it was needfull that the covetousnesse of the
Jordan was kept in memory by that heape of 12. stones Iosh. 4. 2. The names of the Tribes were afterward graven in the onyx-stones and in the Priests breast plate because Moses had a commandement so to doe here he had none but rather the contrary as shall he now shewed 2. Wherefore these pillars were plaine stones without any carving or graving for so the Lord had given Moses a strait charge chap. 20.25 that they should not build an Altar of hewen stones for if they lift up a toole upon it they should defile it Tostat. qu. 7. QUEST X. Whether the Tribe of Levi were here reckoned among the 12. Tribes ACcording to the twelve Tribes As yet Levi was counted for one of the 12. Tribes as may appeare by these reasons 1. When the Tribes were reckoned without any relation to their inheritance they take denomination from the persons which were founders and fathers of those Tribes and therefore Apocal. 7. where under the 12. Tribes the faithfull are understood which belong to Christ which is the true Israel of God where is no respect of any such inheritance Levi is there counted among the Tribes 2. Untill Ephraim and Mâ—nasses were made two distinct Tribes Levi was not excluded and that was not done untill the Tribe of Levi was separated from the rest for the service of the Tabernacle which was not before the beginning of the second yeere of their departure out of Egypt Then Ephraim and Manasses were counted for two Tribes as we reade Num. 1.10 and 50. Untill that time then of sequestring and setting apart the Tribe of Levi it was counted one of the 12. Tribes Tostat. qu. 8. QUEST XI Who were these young men which sacrificed Vers. 5. HE sent young men of the children of Israel 1. These were not the two sonnes of Aaron Nadab and Abihu as Gloss. interlin for as yet the Priesthood was not assigned to Aaron or his sonnes Lyran. And although Moses had knowne before that they should be appointed Priests yet it would not so well have contented the people that they two should have offered for all the whole host Tostat. Lyran. And yet it is not unlike but that Nadab was one of the young men that was sent because he was the eldest sonne of Aaron who was elder than Moses for yet it belonged to the first borne to sacrifice before the Levites were separated to that end 2. Osiander thinketh that these young men were the Levites and Priests the one to prepare the sacrifices the other to offer them But as yet the Levites were not appointed to this office 3. Oleaster thinketh that these young men were not only the first borne nor yet sent to sacrifice but only to minister and attend upon Moses in the sacrifice So also Pelargus seemeth to thinke Iuniores ad labores prompti sunt alacres The younger sort are prompt and ready to labour the elder to take advice and counsell But the text saith that these young men offered burnt offerings they did not then only labour and minister and give their attendance about the sacrifices 4. Wherefore these young men were none other than 12. of the first borne of the chiefe of the Tribes for unto them the right of sacrificing belonged before the institution of the Priesthood for the first borne were holy unto God as appeareth chap. 13. Iun. So also Tostatus Lyranus Gallasius QUEST XII Why they offered no sinne offerings Vers. 5. OFfered burnt offerings c. and peace offerings c. 1. Here is mention made only of two kind of sacrifices burnt offerings which were wholly consumed and peace offerings whereof part was reserved that they afterward did eat of vers 11. 2. There was a third kinde of sacrifices called sinne offerings which they did not sacrifice here both because the people had not at this time committed any speciall sinne for the which they should sacrifice and as yet the rites and ceremonies of this kinde of sacrifice were not appointed as that of the peace offerings the offerer might eat part but of the sinne offerings he was not to eat at all but the Priest sometime was allowed to eat thereof sometime not as appeareth Levit. chap. 4 5. and chap. 6. c. 8. 3. They therefore used their peace offerings in stead of sinne offerings for if they offered them to have their sinnes forgiven then they were peace offerings pro pace habenda in respect of that peace which they desired to have with God and if they had already obtained forgivenesse of their sinne then were they peace offerings pro pace habita cum Deo for the peace which they had with God Tostat. qu. 9.10 QUEST XIII In what sense the Prophet Amos saith They offered no sacrifices BUt seeing here is evident mention made of sacrifices which these young men of the children of Israel offered unto God how can this stand with that saying of Amos who seemeth to affirme that for the space of 40. yeeres they offered not sacrifices unto the Lord Amos. 5.25 Have yee offered unto me sacrifices and offerings in the wildernesse 40. yeeres O house of Israel but ye have borne Siccuth your King c. 1. Hierome first answereth Omnes hostiâ—â— c. non Deo obtulisse sed Moloch regi c. That all the sacrifices which the Israelites offered in the wildernes they offered not to God but to Moloch their King c. But the contrary is evident here that they sacrificed indeed unto God 2. Therefore he hath another answer they are said not to sacrifice because when they sacrificed Non voluntate sed pâ—narum fecerunt metu They did it not willingly but for feare of punishment c. But the readinesse and willingnesse of the people is manifest here for they all answered with one consent All that the Lord hath said will we doe 3. Therefore Cajâ—tans answer is more fit the Prophet so saith Quia fuerunt rara sacrificia c. Because sacrifices wete rare in the desert they had not their daily and ordinary sacrifices as afterward in the land of Canaan to the same purpose also Gallas QUEST XIV Of the number of the sacrifices here used Vers. 5. WHich offered burnt-offerings 1. The Latine Translator readeth They offered burnt-offerings and sacrificed peace-offerings unto the Lord twelve bullockes which reading Tostatus followeth saving that he thinketh that these twelve bullockes were rather for burnt-offerings for every tribe one than for peace-offerings for seeing the people might eat of part of their peace-offerings one bullocke had beene nothing for a whole tribe wherein there could not be lesse of men women and children than 150. thousand Tostat. qu. 11. But this labour he might have spared whether these twelve bullockes were for burnt-offerings or peace-offerings for in the originall there is no number expressed at all The interlinearie Glosse also by these twelve bullockes understanding the twelve Apostles qui orbem mugitibus praedicationis impleverunt which filled the
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
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
the Priests are thus sprinkled with bloud it is shewed summos Sacerdotes non fuisse ita perfectos c. that the high Priests of the Law were not so perfect that they needed not to be purged Osiand But they had need of another high Priest by whose bloud they should be sanctified QUEST XXIX How these things were put into the Priests hands and shaken to and fro Vers. 24. THou shalt put all this in the hands of Aaron and shake them to and fro c. 1. The Latine Interpreter here readeth amisse thou shalt sanctifie them which Tostatus would helpe out thus because divers ceremonies were used in the consecration of the Priests quaelibet earum sanctificaâ—io vocabatur every one of them was called a kinde of sanctifying But the word nuph signifieth to shake or move to and fro 2. Some doe translate it thou shalt lift up So Pagnin Oleaster who referreth it to the ascending and rising up of the vapour or smoake But this shaking to and fro was done before they were burned upon the Altar which followeth in the next verse and there is another word afterward used to shew the lifting up for the shaking to and fro is called tenupha and the lifting up terumah of rum to lift up 3. R. Salomon saith the manner of putting these things into the Priests hands and shaking them to and fro was this Moses did put them into their hands and then with his hands underneath theirs did shake them to and fro toward the East and West and then toward the North and South 4. And by this ceremony of putting those things into the Priests hands Moses delivered them jus talia possidendi right to enjoy such things they should be afterwards for the Priests use Lippom. QUEST XXX Whether Moses were indeed a Priest Vers. 26. ANd it shall be thy part 1. The Latine Interpreter readeth here corruptly erit in partem suam it shall be for his part that is Aarons for what Aarons part should be is afterward shewed vers 28. the word is lecha to thee as the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be for thy part that is Moses should have the Priests part at this time 2. Lippoman hence would inferre that Moses was the high Priest both because he did consecrate the high Priest and he had the breast for his part which only belonged to the high Priest 3. I rather thinke with Osiander that Moses did at this time quodam modo fungi officio Sacerdotis c. after a sort execute the Priests office So also Simler Gallas Hee was in the Priests stead in the consecration of Aaron But if Moses had beene actually a Priest he could not afterward have resigned that office and calling neither can this be inferred upon that place Psalm 99.6 Moses and Aaron among his Priests that Moses was a Priest but it sheweth that Moses and Aaron were most excellent among the Priests as Samuel among those that called upon his name Vatabl. Or Moses was counted among the Priests because he did extraordinarily execute the Priests office as in the consecration of Aaron 4. Tostatus calleth Moses simplicem Levitam a simple or plaine Levite quaest 14 He was indeed of the tribe of Levi and in that sense Aaron also might be called a Levite but Moses was more than a Levite because hee both sacrificed and consecrated the Priests which the Levites could not doe QUEST XXXI Whether Aaron had the breast and shoulder of the ram of consecration Vers. 27. THou shalt sanctifie the breast of the shake offering and the shoulder of the heave offering 1. Whereas the right shoulder was shaken to and fro before and burnt upon the Altar this could not be the shoulder of the heave offering here spoken of for it was burnt already upon the Altar 2. Some thinke therefore that it was the left shoulder which is here called the heave offering and that Moses had that and the breast for his part at this time because he was now in the Priests stead Osiand Marbach But this is not understood of Moses that he should have them they are for Aaron and his sonnes vers 28. Moses part is set downe before what it should be vers 26. namely the breast And it was the right shoulder not the left which was given to the Priest Levit. 7.32 The left shoulder and the rest of the peace offering beside that which was due unto the Priest belonged unto the offerer 3. Therefore this Law here set downe is not concerning the ram of consecration out of the which Aaron had not now the Priests part because he and the other Priest were at that time but as the offerers and presenters but for the time to come an order is set what part they should have out of the peace offerings of the children of Israel namely the breast and the right shoulder Tostat. quaest 13. Iun. Gallas QUEST XXXII What difference there was betweene the shake-offering and heave-offering Vers 27. THe shoulder of the heave-offering c. 1. Some thinke that the breast was only shaken to and fro and therefore was called tenupha the shake-offering and the shoulder was onely lifted up so called also terumah Vatabl. Which Osiander calleth the one Movenda the sacrifice to bee moved or shaken the other Levanda to be lifted up and Iunius seemeth to be of the same opinion who readeth distinctly which was shaken to and fro that is the breast and which was lifted up that is the shoulder But the words following will not beare this sense which was heaved up of the ram of consecration Now no mention is made before of the heaving up of the shoulder but of the shaking of it to and fro with the other things which were put into Aarons hands vers 24. so that the right shoulder of the consecration ram was not onely lifted up but it was also shaken to and fro 2. The generall opinion therefore iâ— that as well the breast as the shoulder were first heaved up and downe and then shaken to and fro So R. Salomon Lyranus Simlerus Gallasius Tostatus with others But if they were both indifferently shaken to and fro and lifted up alike why are these speciall names given unto them Levit. 7.34 The breast shaken to and fro and the shoulder lifted up 3. Therefore I neither thinke that the breast was shaken onely nor the shoulder lifted up onely because the shoulder was shaken to and fro vers 24. and the breast together with the shoulder are indifferently vers 28. called an heave-offering neither yet is it like that there was no difference of motion in the shaking of them and the heaving them up seeing they have speciall names given them of their divers motions But it is most probable that the breast was more shaken to and fro than lifted up and therefore is called tenuphah of the more principall motion and the shoulder though it were moved to and fro yet was chiefly heaved up
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
not expressed Afterward only the high Priest was anointed as Levit. 4.3 If the Priest that is anointed doe sinne that is the high Priest and Levit. 21.10 Also the high Priest among his brethren upon whose head the anointing oyle was powred c. The inferiour Priests were only anointed at their first consecration by which anointing they and their posteritie were consecrated to exercise a perpetuall Priesthood as the Lord saith Exod. 40.15 Their anointing shall be a signe that the priesthood shall be euerlasting unto them throughout their generations And in this sense Aristobulus is said to bee of the stocke of the anointed Priests 2 Macchab. 1.10 Iun. in cap. 40. vers 15. QUEST XXXIII Who are understood here by the name of the children of Israel whether the Levites also are there comprehended Vers. 31. MOreover thou shalt speake unto the children of Israel 1. Tostatus though in other places he thinketh the tribe of Levi to be excluded in this manner of speech and to be distinguished from the children of Israel as chap. 29.28 the breast and shoulder there given unto the Priests are said to be an heave offering of the children of Israel so also Numb 1.2 it is said take yee the summe of the congregation of the children of Israel and yet the tribe of Levi was not numbred among them as it followeth vers 40. yet in this place he thinketh that the Levites are comprehended under the name of the children of Israel for otherwise they should not be forbidden to make a composition like unto this perfume for their private uses 2. But it may appeare by these reasons that the other tribes onely beside Levi. are called here by the name of the children of Israel 1. Because in this verie chapter it is used in that sense as vers 12. When thou shalt take the summe of the children of Israel for here the Levites were not numbred Numb 1.40 2. This is a generall speech vers 32. None shall anoint mans flesh therewith neither shall you make any composition like unto it c. But the Priests flesh might be anointed therewith and it was lawfull for them to make the like composition for the use of the Tabernacle therefore the Priests are not here comprehended 3. Yet was it not lawfull for the Priests to prophane that holy oyntment which is necessarily inferred before vers 29. all that the oyntment touched was sanctified and became holy the Priests therefore knew well enough by this that this oyntment was not to be put to any prophane use And if it were not lawfull for the people to prophane the holy oyntment much lesse for the Priests to whose charge and care those holy things were committed And by the like generall charge afterward vers 37. that none should make the like composition to the holy perfume they also might understand this caveat touching the holy oyntment to be as generall QUEST XXXIV Of the forbidden uses whereunto this oyntment should not be put Vers. 32. NOne shall anoint mans flesh Three things are forbidden concerning the private use of this oyntment 1. That no mans flesh should be anointed therewith that is for delight or of wantonnesse Tostat. nor otherwise than is before prescribed for Aaron and his sons might be anointed therewith as God before commanded to consecrate them Simler 2. It was not lawfull for them to make any composition like unto it though they put it to no use for it might give an occasion of prophanation to have but the like composition in their houses As upon the same reason where they are commanded to eat no leavened bread for seven daies in the feast of the Passeover they are charged to remove leaven out of their houses Exod. 12.15 though they did not eat it it was not lawfull so much as to have it in their houses lest it might have beene an occasion to transgresse Tostat. qu. 13. They might make an oyntment of some of these or of all them so they did it not after the same manner and with the like composition Lyran. But I thinke rather with Oleaster and Borrhaius that they were not to make the like oyntment either in number or weight for the word tacaâ— signifieth as well to number as weigh 3. They are forbidden also to put any of it upon a stranger which Augustine expoundeth exterae nationi upon one of a forraine nation so also Tostatus upon a Gentile Some by a stranger understand any of Israel that is not a Priest Vatab. Simler But the people of Israel to whom this charge belongeth did not use to anoint Priests and if it were understood of anointing any person so much is said before none shall anoint mans flesh therefore Iunius giveth a better sense aut quisquam imponet ex eo rei extraneae if any man shall put thereon upon any strange that is prophane or common thing c. which is not consecrated to an holy use So also Oleaster 4. Tostatus here moveth divers questions qu. 14.15 as whether a Gentile not knowing the God of Israel or if he did yet were no proselyte nor converted to Judaisme if he should use the like composition whether he should therein offend or not and he resolveth he should not because this Law is given onely to the children of Israel who had bound themselves by covenant to keepe all the Lords ordinances wherein he resolveth well unlesse any such Gentile should doe it in the contempt of the God of Israel But he might have spared all this labour for these questions are altogether impertinent here seeing as is before shewed not any strange person is here understood but strange and common things QUEST XXXV Whether the anointing of Kings were not against this Law in cap. 3. Habacuk Vers. 32. NOne shall anoint mans flesh It is here doubted how it was lawfull afterward to anoint Kings and Prophets with this oile wherewith the Priests onely and the holy things were to bee anointed 1. Some thinke it was another kinde of oile as Hierom saith Est aliud unguentum quo reges unguntur c. There is another ointment wherewith Kings were anointed And that he saith was of two sorts David and Salomon cornu unguntur are anointed with an horne but Iehu and Hazael lenticula with a violl called in Hebrew phach But howsoever it may be thought that Iehu and Hazael were not anointed with the holy ointment which was kept in the Temple at Jerusalem yet it is like that both Samuel filled his horne with this oile wherewith David was anointed 1 Sam. 16.1 and that Zadok the Priest anointed Salomon therewith 1 King 1.34 Simler 2. Some thinke that whereas they are forbidden to lay this oile upon any stranger the Priests and Kings were not excepted Borrhaius But if by strangers we understand persons as well the King as other of the lay people were strangers in respect of the Priesthood as it is said in that sense chap. 29.33 No stranger shall eat thereof
cause also it pleased God to suffer Aaron to fall Vt nemo de gratia sua praesumat that no man should presume of his gifts or strength but let him that standeth as the Apostle saith take heed lest he fall Ferus 5. And by Aarons presumption we see how dangerous a thing it is to bring any thing into Gods service without his warrant Borrh. QUEST XVI How the golden calfe is said to be fashioned with a graving toole Vers. 4. ANd fashioned it with a graving toole and made thereof a molten calfe 1. The word here translated a graving toole is chereth which is sometime taken for a bag or purse as 2 King 5.22 where it is said that Naaman bound two talents of silver in two bags gave them to Gehezi and so some thinke that Aaron put all the peoples jewels and earings in a bag together lest they might thinke he had converted any part thereof to his owne use Cajetan but the other word vajatâ—ar he fashioned is against this sense 2. But most usually chereth is taken for a penny style or graving toole and so some thinke that Aaron with this instrument did draw a patterne making the proportion of a calfe which the workmen should follow in their casting So R. Salom. Osiand Lyran. 3. Others thinke that with this instrument Aaron made a mould in clay or such like matter and the mettall cast into it received that forme Tost q. 10. Oleast 4. Simlerus maketh a double use of this graving toole Vnum in formandâ— typo alterum in perpoliendo operefuso One in making the mould the other in polishing the worke after it was cast 5. But I rather subscribe to Gallasius that thinketh here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transposing of the words putting the latter first for the golden calfe was first cast and melted and then polished and trimmed with a graving toole as workmen use to doe 6. This calfe was made by Founders worke there are three wayes to make and frame things of mettall either by hammering and beating them to some fashion as the Cherubs upon the Arke were made or by joyning the peeces and joints together which are sunderly made or by casting and melting it in a mould and so was this golden calfe made Tostat. qu. 10. QUEST XVII Why Aaron caused the likenesse of a calfe to be made rather than of any other thing Vers. 4. A Molten calfe 1. Some of the Hebrewes give this ridiculous reason why the image of a calfe was made rather than of any other thing when the Israelites were comming out of Egypt and intended to bring out Iosephs bones with them as they did they say Nilus had overflowen the place where his bones were and so Moses did make the picture of a calfe in a certaine golden plate which floting upon the water shewed the place where Iosephs bones lay which plate they say was brought among other jewels to Aaron here and cast into the fire by vertue whereof the whole masse of gold was turned into the shape of a calfe But here are many fables couched together 1. It is a very tale that Iosephs bones were found out by any such meanes 2. The people onely brought their golden earings therefore no such plate 3. Neither was there any such vertue in that golden plate if there had beene any such to convert or change the whole masse 4. Neither was there any such cause seeing the molten calfe was cast in a mould Opere fusario by Founders worke as the Latine translator readeth 2. R. Abraham seemeth to thinke that this figure of a calfe was made rather than any other as apâ—est at that time to receive some divine and celestiall influence but though Aaron were at this present grossely blinded and deceived yet it were impietie to thinke that he was given to such superstitious astrologicall observations as to make figures to derive some secret supernaturall influence and vertue into by the celestiall constellations 3. Some thinke that Aaron caused a calfe to be made to deride them as Helias did Baals Priests supposing they would not be so absurd as to ascribe divine vertue unto a calfe Procopius But it seemeth that Aaron was in good earnest by that which followeth in that he set up an Altar and proclaimed an holy day 4. It is further alleaged by some that Aaron intended not to make any thing of the gold thinking that the fire might consume it but that the Egyptians which were in the campe by their art Magike and by the operation of the devill caused the image of a calfe to come forth Ex Fero. But it may appeare vers 24. by Aarons confession unto Moses that he intended to make them an image when he cast the mettall into the fire and to what end else served the graving toole but to fashion it he would not have polished and trimmed the devils worke 5. Some further thinke they would have a calfe made because the sacrifices of bullocks are the chiefest and thereby they thought the better to please God But it is not like that they had any such purpose at this time to doe that which was pleasing unto God seeing they had heard not long before the Lord by his owne mouth forbidding them to make any kinde of image to worship 6. It is therefore most like that Aaron according to the desire of the people made a Calfe like unto the Egyptian god Apis which they had seene the Egyptians to worship and therefore they were drawne by the corrupt imitation of them to have the image of a Calfe made Lyran. Calvin Simler Gallas Augustine addeth further that the Egyptians had set up the image of an oxe or bullocke by Iosephs tombe which they worshipped So the Interlinâ—â—ry glosse giveth this reason Quia bovem adoraverunt in Aegypto Because they had used to worship a bullocke in Egypt And the Egyptians used to worship their King being dead under the forme of a live bullocke Plin. lib. 8. cap. 46. QUEST XVIII Whether the Israelites thought indeed the golden Calfe to be the God that delivered them THen they said These be thy gods O Israel which brought thee out of Egypt 1. Procopius thinketh that these words were uttered by Aaron and that hereby he would have brought them to remember that God which had brought them out of Egypt But it is evident by the text that these were the acclamations of the people 2. Lyranus thinketh that the people attribuebat idolo did attribute unto this idoll it selfe those great wonders which God had wrought for their deliverance and therefore for honour of this idoll they speake in the plurall number as men used to doe to great persons But it is not like they were so mad as to thinke the golden Calfe brought them out of Egypt cum res esset inanimata it being a thing without life Ferus And men use to speake for more honour sake in the plurall number in the first and second
himselfe excusable because hee was urged and compelled through the importunitie of the people to doe it Importunitas populi eos levare non potest c. The importunitie of the people cannot ease them any thing who should have beene more prudent and circumspect in their government Gallâ—s 4. In excusing hee accuseth himselfe for in that the people were bent to mischiefe hee ought to have beene so much the more vigilant over them And whereas they asked to have gods made to goe before them and alleaged they knew not what was become of Moses he should have told them that the Lord was their guide and have declared where Moses was Simler 5. In saying thereof came this calfe frigida exili narratione culpam tegere c. he goeth about by a cold and slender narration to hide his fault Calvin QUEST LXV Whether Aaron dissembled in not confessing plainly that he made the Calfe Vers. 24. I Did cast it into the fire and thereof came this Calfe 1. The Hebrewes seeking to excuse Aarons fault what they may say that he intended not to make a Calfe but cast in the golden eare-rings into the fire to consume them but by the operation of Satan working by certaine Egyptian Magicians in the camp the forme of a Calfe came forth But that Aaron had an intention to make a Calfe appeareth by the former narration vers 4. how Aaron after it was molten and cast caused it to be fashioned with a graving toole See more hereof quest 17. before 2. Some thinke that Aaron mentitur timâ—re perterritus maketh a plaine lie being overcome of feare Oleaster So also Lyranus But Aaron would have beene ashamed publikely to make a lye as though he had purposed to make a Calfe seeing it was not well knowne to all the people to be his doing 3. Tostatus is of opinion that Aaron herein is not faultie at all but that he simply confessed that hee made the Calfe being through feare of the people thereunto compelled Sed Scriptura qua breviloquâ— est c. hic eum breviter tangit But the Sripture which is compendious because the narration hereof was set downe before doth but briefly touch it here But it might as briefly have beene set downe that Aaron made the molten Calfe as it is expressed before vers 4. therefore the brevitie of speech is not the cause 4. Augustine thinketh that Aaron himselfe compendio locutâ—â— est used this compendious speech and that he lied not at all because Moses eum de mendacio non arguit doth not reprove him for lying But as Aaron is not convinced here of a manifest lye yet some colouring and dissimulation appeareth in his speech because he doth not plainly confesse hee did it Substantia facti narratur tantummodo faciendi He confesseth only the substance of the fact concealing the manner Moses reproveth him not for this dissembling no more he doth for any other infirmitie here shewed because he replieth not againe 5. Hugo de S. Victor would have the meaning of Aarons words to be this Thereouâ— came this Calfe opere scilicet hominis non miraculo by the worke of man not by any miracle But the manner of his speech sheweth that Aaron sought to extenuate his sinne 6. I therefore here rather consent to those which thinke that Aaron coloured his fault by this speech Râ—m ita refert ac si praeter ipsius intentionem formatus sic vitulus He so reporteth the matter as though the Calfe were formed beside his intention Marbach Iejune simpliciter narrat Hee maketh a drie and slender narration Simler Exili narratione culpam tegere c. By a slender report he would cover his sinne Calvin Quicquid sit attenâ—at quantum potest culpam Whatsoever it is in these words he extenuateth his sinne what he may Lippoman And this seemeth to be more likely because Aaron maketh a colourable defence and excuse of his fault thorowout as is shewed before quest 64. QUEST LXVI In what sense the people are said to be naked Vers. 24. MOses saw therefore that the people were naked c. 1. Some understand it of their jewels of gold which they were deprived of being bestowed upon the idoll Lyran. Hugo de S. Victor But we read in the next chapter that they were splendidè ornati they had goodly ornaments Calvin Marbach Therefore they were not stripped of all 2. Some thinke that they were disarmed for Aaron fearing some mutinie and rising among the people had taken away their armour Cajetan But in that it is said afterward that the Levites girded their swords to them vers 27. it appeareth that their weapons were not taken from them Simler 3. Some expound it of the manifestation of their sinne that whereas hitherto they were counted the true worshippers of God now they should bee knowne to be idolaters and so defamed among the Heathen R. D. Kimbi Oleaster Vatab. 4. Some giue this sense Aaron had made them naked that is laid all the fault upon the people 5. Or they were naked because they went about obstinately to defend their sinne but in this sense Aaron could not bee said to have made them naked for he would not have encouraged them to stand in defence of their sinne having himselfe confessed it 6. The Chalde translateth Moses saw the people were idle that is gave themselves to eating and drinking and playing and neglected the feares of warre which would have beene unto their shame if their enemies should encounter with them 7. But beyond the rest this is the most proper interpretation that they were naked gratia prasiâ—lio Dei of the favour help and assistance of God Iunius Nudatus erat gratia protectione they were naked of his favour and protection Ferus Therefore Si tunc corruissent hostes proculdubio eos ignomiâ—iosè delevissent If then the enemie had fallen upon them they had most shamefully foiled them Gallas As the Canaanites overcame the Israelites when they set upon them wilfully God being not among them Tostat. qu. 34. So also Calvin Significat rejectos esse à Deo Hee signifieth they were rejected of God under whose protection they were To the same purpose Osiander Borrhaius Lippoman Simlerus QUEST LXVII Why Moses stood in the gate and what gate it was Vers. 26. MOses stood in the gate of the camp 1. Cajetan thinketh that the camp had gates to enter in by Quia castra munita eranâ— tanquam civitas because the camp was fenced about like a citie and Simlerus thinketh that the camp was compassed about with a ditch and by the same there were certaine passages and entrances into the camp But that is not like that they alwayes entrenched themselves seeing they were to remove at all times as the cloud before them removed which was sometime the same day sometime within two dayes Numb 9.22 so that they could have no time to make any such ditch or trench Tostat. qu. 34. 2. Who
9.20 4. Therefore these may be the causes why Moses prayeth againe 1. The Lord granted before that he would not destroy all the people at once sed 〈◊〉 ex inâ—ervallo vel per partes but whether he would doe it in continuance of time and as it wore by peecemeale hee knew not which he prayeth for here Lippom. 2. And there might be other sinnes as well as this for the which the Lord should be angry with them as Deut. 9.18 he saith he prayed and fasted because of all their sins Tostat. 3. And now he prayeth not only for the turning away or judgements but that the Lord would be againe fully reconciled unto his people and restore them to their former state and condition of favour Simler 4. And he prayeth not only for the pardoning of their temporall punishment but against everlasting death which sinne deserveth Osiander QUEST LXXVIII What booke it was out of the which Moses wisheth to be raced Vers. 32. IF thou wilt not race me out of the booke which thou hast written 1. By this booke R. Salomon understandeth the booke of the Law as Deut. 33.4 Moses commanded us a Law hee desireth if the Lord were purposed to destroy the people that his name should not be mentioned in the Law nor he taken to be the Law-giver for to what purpose should he be spoken of as a Law-giver unto that people which was not Contra. But this is not the meaning 1. Because the bookes of the Law were not yet written Moses therefore would not desire to be raced out of a booke which was not 2. Neither would Moses aske that of God which was in his owne power to doe now Moses did write the booke of the Law and he might have left out his owne name if he would 3. Againe Moses setteth against this great benefit the safety of the people the greatest losse which he could have but this had beene no such great losse unto Moses not to have his name remembred in any such written booke 4. Moses here useth a disjunctive speech Doâ— this or else race mee c. but if he meant the racing of his name out of the booke of the Law there had beene no disjunction at all for one had followed upon the other for if Israel had beene destroyed neither should Moses have written the booke of the Law which was only given unto Israel for it had beene in vaine to give Lawes unto a people that were not 5. Moses also speaketh of a booke which God had written now Moses writ the booke of the Law the ten Commandements only were written with Gods hand Tostat. quaest 41. 2. R. Abraham Francus who writeth upon Aben Ezra understandeth the racing out of this booke of the death of the body and he addeth further that there is quaedam rota coelestâ—â— a certaine celestiall wheele wherein are many starres which worke by their influence upon those iâ—â—eriour bodies and by the moving of this wheele death or life is caused so that thus he would interpret Moses speech Cause me by the motion of this wheele to dye But seeing the motion of this wheele which he imagineth is the naturall cause as he supposeth of life and death Moses could not dye naturally before his time came and if now he should have died it had beene not a naturall death but supernaturally caused by God therefore not by the motion of any such wheele Tostat. ibid. 3. Hierom also differeth not much from this former opinion in substance understanding Moses desire of death in this life he wisheth Perire in praesentiam non in perpetnum To perish for the present not for ever But whereas the Lord afterward answereth Moses Whosoever hath sinned will I put out of my booke vers 33. it followeth that they which sinne not that is without repentance are not put out of that booke but all as well the righteous as unrighteous the just and the sinners are subject to this temporall death therefore Moses speaketh not of that 4. Hierom hath beside another opinion for upon that place Psalm 69.28 Let them bee put out of the booke of life neither let them bee written with the righteous he inferreth that God hath two bookes viventium justorum of the living and of the righteous that was the booke of the living In quo ante adventum Dei Prophetae Patriarchae scripti sunt Wherein the Prophets and Patriarkes were written before the comming of God in the flesh the other wherein the faithfull are written whereof our blessed Saviour speaketh Rejoyce because your names are written in the booke of life and of the first Moses saith he speaketh in this place So some doe understand this booke in the same sense with Hierom of the booke of Gods Covenant which hee made with Israel out of the which the Gentiles were excluded of which mention is made Ezech. 13.9 where the Lord saith that the false Prophets shall not be written in the writing of the house of Israel So Moses desireth here not to be counted of the family of Israel wherein all the Prophets and Patriarkes were written But if Israel had now perished the booke of Gods Covenant with Israel likewise should have beene no more remembred therefore it had beene superfluous for Moses to desire to be raced out of that booke And againe the booke of the living mentioned in the Psalme is the same with the booke of life spoken of Apocal. 3.5 I will not put his name out of the booke of life In which booke of life not only the Prophets and Patriarkes before Christ but all the faithfull before and since are written 5. Cajetane understandeth it De libro principatuâ— in hoc mundo Of the booke of principality and preeminence in the world for it is decreed with God as in a booke Quod isto vel illi principentur in hac vita That such or such shall beare rule in this life And so Moses desireth to lose his principality and government which the Lord promised him that hee would make of him a great nation c. But whereas they which sinned only are taken out of this booke of life and yet many wicked and evill men are governours in the world it cannot be meant of any such booke or decree of principalitie or government 6. Oleaster by this booke thinketh to be understood the booke of the acts and doings of the righteous which is mentioned Iosh. 10.13 and 2 Sam. 1.18 But there are many righteous men whose names and acts were not written in that booke which is now thought also to be lost therefore it had beene no great matter for Moses to wish to be put out of that booke 7. Burgensis maketh foure bookes of God 1. One is the booke of life wherein only are written the names of the Elect that are ordained unto life as when souldiers are written in the muster booke which are pressed and appointed for warre 2. That also may be called the booke
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
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
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
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
powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho proclaimed the name Jehovah God or Moses 9. qu. VVhy the name