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.
sollicitous and carefull Muscul. 4. Nor yet is this his meaning that I shall be deprived of Benjamin as I am already of Ioseph and Simeon and that Iacob did prophesie of Benjamins trouble about the cup Mercer 5. But this is the speech of a resolute man that doth cast the worst as if he should have said well Benjamin shall goe and if I be robbed I am robbed Gods will be done as Esther saith in the like manner If I perish I perish Esther 4.16 Iunius QUEST VII Who Iosephs steward was and of the divining time Vers. 16. WHen he saw Benjamin he said to his steward 1. Ioseph knew not Benjamin who was now 24. or 25. yeares old otherwise than by seeing him with the rest of his brethren Mercer 2. This steward could not be Manasses Iosephs eldest sonne as some Hebrewes imagine for he was not above six or seuen yeare old and he could not at that age understand languages as this man did neither was he fit to manage the houshold affaires 3. The men shall eat with me at noone it seemeth that they spent the morning in the weighty affaires and at noone tooke their dinner both for that the morning was the fittest time to dispatch serious businesse and for that in those hot Countreyes they used in the heat of the day to keepe their houses Mercer Muscul. QUEST VIII Of the manner of the feast which Ioseph prepared for his brethren Vers. 32. AFter they prepared for him by himselfe c. 1. Ioseph made his brethren a feast to shew his good will toward them and to insinuate that the former proceedings with them was not of hatred the Romans used such kinde of feasts which they call charistia to the which were invited none but kinsfolke to continue love among them and seeke reconciliation if there had beene any breach of friendship Valer. Maxim lib. 2. cap. 1. 2. It seemeth that there were three tables provided the first for Ioseph who sate alone according to his state another for the Egyptians the third for Iosephs brethren Muscul. 3. The Egyptians refused to eat with the Hebrewes not onely because they were a proud people and despised all other nations beside themselves but there was a more speciall reason because the Hebrewes were keepers of sheep Gen. 46.34 and so did eat of sheepe and other cattell which the Egyptians worshipped and therefore Moses saith to Pharaoh that they could not offer in the land of Egypt that which was an abomination to the Egyptians that is to kill and sacrifice such cattell as they worshipped and to eat part thereof thus the Chalde paraphrast also expoundeth 4. In that it is said they sate before him we see how ancient an use it is to sit downe at the table as before it is said of Iosephs brethren Gen. 37. that they sate downe to eat bread 5. Likewise where it is added they tooke messes from before him it seemeth it was a custome for great persons to send messes of meat from their table to such as they favoured as Xenophon writeth of Cyrus lib. 8. that he never used to eat his meat alone but imparted it to those which were present sometime sent part to his friends absent 6. Where it is said they drunke and inebriâ—â— sunt and were drunken as the vulgar Latine and Septuagint reade we must not thinke that they were indeed drunken but here the word Shacar is taken for more liberall or plentifull drinking as Augustine well noteth inebriandi vocabulum saepe pro satietate solere poni c. this word is often taken in Scripture for satiety fulnesse as Hagg. 1.6 Ye drinke but are not filled where the same word Shacar is used and in the same sense it is taken here QUEST IX Of their order of their sitting downe at the table Vers. 33. THey sate before him the eldest according to his age c. 1. The Hebrewes are deceived that thinke Iudah as the chiefe to have sate downe in the first place and that the sonnes of Leah had their places before the sonnes of Iacobs concubines and Benjamin they say was placed next to Ioseph but the text is plaine that they sate according to their age Ruben first and Benjamin last Muscul. Mercer 2. Neither did they thus place themselves according to their wonted use as thinketh Mercer but as Ioseph appointed them for so the text is They sate before him or in his presence as it were by his direction Iun. 3. But we refuse that fable of the Hebrewes as though Ioseph by his divining cup should know every ones age and so call him by his name to sit down Ioseph was far from using any such superstition 4. The cause then why Iosephs brethren marvelled was not because Benjamin had five parts to their one as Cajetane or because they had such great entertainment Mercer but they mused how Ioseph being as they supposed an Egyptian did know how to place them in order Iun. Muscul. QUEST X. How Benjamins messe was five times more than his brethrens Vers. 34. BEnjamins messe was five times so much as any of theirs 1. It is not like as some imagine that the rest of the brethren who were ten were two to a messe and Benjamin had five messes for so he should have as much as all the other ten which is not like 2. Some conjecture that the other brethren might have three messes a peece and Ioseph five more than any that is eight in all Perer. but then Iosephs messe was not five times greater than the rest as the text is 3. Tostatus thinketh that every one had five messes and that Benjamin had five messes but as big againe as theirs but this cannot be for Benjamins messes exceed rather in number than in quantity the word is rabah he multiplied 4. Iosephus also differeth from the Scripture in making Benjamins part but twice so much 5. Wherefore it is more probable that Benjamins messe was five times so much to any of his brethrens not comparing them all together but sunderly and apart that for every one of their messes Benjamin had five But that beside Benjamins common part among his brethren Ioseph should send him one Asenath his wife another Manasses and Ephraim each of them one to make up five is but a curious observation of the Hebrewes Mercer QUEST XI Why Ioseph gave to Benjamin a greater portion than the rest NOw Ioseph thus preferred Benjamin before his brethren though he were in the last place 1. Not to make the portions of Rachels children in giving five parts to Benjamin and keeping two to himselfe equall to the portions of Leahs seven children six sons and a daughter as Alexander Polyhistor ex Euseb. for Dinah Leahs daughter was not present to have a share among them 2. Neither as Lyranus was it to feele the minde of the brethren how they were affected toward Benjamin for after they had testified their love sufficiently in the next chapter
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
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
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
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
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
formes the capacity and roumth of the Arke within should be much lessened neither should the Arke hold out in every part to be 300. cubits long 50. broad and 30. high according to the description 5. Neither doth Lyranus fitly expound these words in â—ummitate latera non distabant nisi per cubitum that the sides were gathered in together in the top being distant but a cubit his meaning is that in the top or ridge there should bee left a certaine plaine or square of a cubit in breadth which were to no use at all and againe if hee would have the sides gathered into this cubit before they had risen the full height of 30. cubits the Arke should not be so spacious if after the Arke should farre exceed in height the measure prescribed of 30. cubits 5. Some thinke that the Arke was gathered in the top every way like a pyramis taper-wise so that the very top was a cubit in length and the sixt part of a cubit in breadth as Buteo Mercerus But this is not like for then the Arke should not hold his proportion to be 50. cubits high throughout if it should so farre be carried small and narrow toward the top 6. Iunius referreth this prescription of a cubit to the eaves of the Arke which he would have hang over an each side a cubit for better defence from the weather But it is more like that the more principall part namely the cover and roofe of the Arke should be prescribed what fashion to be made of which otherwise shoud bee here omitted than the lesse principall likewise the word which signifieth to consummate or finish better agreeth to the top where the worke is finished Like it is that the eavings hanged over but Moses described not every circumstance and somewhat ought to bee left to Noahs discretion neither can this place be fitly so applyed 6. Wherefore for the body of the Arke Augustine well conjectureth rectis limeis longe laâ—eque porrectam that it was builded upright both in length and breadth and then the cover was so made sloping that the ridge all the length of the Arke was but a cubit higher than the sides or eaves of the Arke which falling or declining to the roofe by the distance of a cubit was sufficient to shed the water for the whole breadth containing but 50. cubits the ridge being just in the midst was equally distant 25. cubits from each side so that the roofe on each side did rise for 25. cubits in breadth one in height which might fully suffice for the fall of the raine 4. Places of doctrine 1. Doct. Even a carnall minde is flesh 1. Vers. 3. BEcause they are flesh here we learne that not only the body but even the soule of carnall men is called flesh quia se totos carnalibus operibus dant because they give themselves wholy to carnall workes as Chrysostome saith and Gregory caro quippe homo efficitur quando sensui carnis ratio subjugatur man is become flesh when reason is subdued to the carnall sense for two wayes this word flesh is taken in scripture as he well distinguisheth secundum naturam secundum culpam according to nature and according to the corruption of nature 2. Doct. No free will to good by nature 2 Vers. 5. ALL the imaginations of the thoughts of his heart are onely evill continually From this place we conclude 1. That originall concupiscence is properly sinne which is denied by Bellarmine because the imagination of mans heart is only evâ—ll 3. That man hath no free will by nature to any good seeing his thoughts are only evill 3. That there is no good worke so perfect but that it is blemished with mans naturall corruption because it is said their thoughts are continually evill c. all these conclusions are denied by the papists and therefore they have devised two answers to this place 1. That Moses useth here an hyperbolicall speech because mens thoughts were for the most part evill not altogether and onely evill 3. Hee speaketh only of the wicked not of the righteous for Noah is here excepted who is said to be a just and upright man v. 9 This answer Bellarmine and Pererius Contra 1. This generall speech admitteth no exception for by nature mens thoughts are only evill for our Saviour saith that which is borne of the flesh is flesh Iohn 3.6 and in this chapter v. 3. they are said to be flesh all their thoughts then by nature were carnall and fleshly 2. Yea even Noah and other righteous men by nature are altogether corrupt as S. Paul saith we were the children of wrath by nature as well as others Ephes. 2.3 Noah his righteousnesse was by grace not by nature 5. Places of confutation 1. Confut. None exactly perfect in this life Vers. 9. WHere Noah is said to bee a just upright or perfect man the Pellagians doe use this and such other places to prove that a man might attaine to an absolute perfection in this life to be without sin But I have shewed before in what sense we are said to be perfect either in respect of the wicked because the righteous are not defiled with such grosse sins or for that they do still increase and goe forward to perfection as also because by faith they are cloathed with the righteousnesse and perfection of Christ so before quest 8. 2. Confut. The capacity of the Arke sufficient to containe all that entred Vers. 12. THe length of the Arke shall bee three hundred cubits Apelles Marcioâ—s scholler cavilled at this that the Arke could not be big enough to containe so many divers kinds of beasts being hardly able to receive foure elephants Origen hom 2. in Genes But this cavill I have answered before quest 14. where I shewed that the Arke was of sufficient capacity even after the measure of the common cubit to hold all that entred into it Others tooke exception at the bignesse of the Arke tantae magnitudinis arcam non potuisse compingi that an Arke of such greatnesse could not be made Augustine lib. 15. de civitat cap. 27. and thus Celsus objected Orig. l. 4. contra Cels. But Augustine answereth 1. that they need not wonder at this seeing such huge cities have been builded and considering it was an hundred yeares in preparing 2. And it need not seeme strange that so many yeares were spent in this worke seeing Pliny writeth that the temple of Diana at Ephesus was 200. yeare in building by the helpe of all Asia 3. It was indeed too huge a vessell to bee governed by the skill of man and therefore Augustine saith Quam nullus in mare mittat conatus hominum sed levet unda cum venerit magisqué divina providentia quam humana prudenâ—ia natantem gubernet It was so made that it could not by mans helpe be set aflote but lift up by the water to bee governed by divine providence not humane prudence
c. câ—t v. 22. I wil extend my hand S. I doe lift up my hand H. I doe lift up my hand in prayer C. I have sâ—â—â—râ—e lifting up my hand T. I have lâ—ft up my hand cat sic hebr v. 23. Frâ—â— a threed to a 〈◊〉 lâ—â—chet S. C. P. heb to the string of the 〈…〉 ad corrigiam â—aligâ— H. either a threed 〈◊〉 leâ—chet cat 3. The explanation of doubtfull questions QVEST. I. Of what Countrey these foure Kings were that fought against Sodome Vers. 1. THese Kings here named were neither Armenians as Eâ—pâ—leâ—â—us in Eusebius which was a Countrey too remote from Sodome 2. Nor yet Persians which was the opinion of one Diâ—â—orus Tâ—rseâ—s for as yet the Persians had no dominion but were in subjection to others 3. Neither is Mercaâ—â—â— reason good that these were not under the Assyrians because they are called Kings for the King of Assur had other Kings under him as he saith Are not my Princes altogether Kings Isay 10.8 as the Romans had divers Kings tributary to them 4. But Iosephus opinion is more probable that the Assyrians at this time were the chiefe commanders and that these foâ—re were the captaines of the King of Assurs armies And this may appeare because the five Kings of the valley had beene subjects twelve yeares vers 4. but in those dayes all the East Countries were in subjection to the King of Assur 5. The Hebrewes by these foure understand the foure Monarchies by Seâ—naâ—r the Monarchie of the Chaldeans by Ellasar the Persians by Elam the Grecians by the Nations the Romans that as these foure did fight against Canaan 〈◊〉 were overcome of Abraham so the foure Monarchs should afflict Israel but at the last should be subdued by their Messiah whom they imagine shall be a temporall King where in they are in error and blinded to this day 6. Some make an allegory of this story understanding by the foure Kings the foure affections by the five Kings of Canaan the five senses subject to the affections which shall be freed by Christ but it is not fit thus to convert historicall narrations into allegoricall collections ex Mercer QUEST II. Of the particular Countries of these foure Kings Vers. 1. AMraphel This could not be Nimrod as Lyranus and Tostatus thinke for if Nimrod were Belus the father of Ninus he was dead above an hundred yeares before for Abraham is held by Eusebius and others to have beene borne in the 43. yeare of Ninus reigne who reigned 89. yeares longer and Abraham was now about 80. yeare old It is more like that this Amraphel was Ninus the sonne of Semiramis that reigned after her Semiramis reigned 42. yeares after Ninus and Ninias after her 38. yeares so that Abrahams fourescore yeare fell out in the 28. of Ninus reigne Perer. Arioch could not be King of Pontus being a Countrey so farre distant as Hierome readeth and toward the West nor yet of Hellespontus as Tostatus but this Ellasar was a part of the Province Susiane belonging to Assiria there is mention made also of one Arioch King of the Elameans Iudith 1.6 but that was Dejoces King of the Medes sic Iunius Chedorlaomer King of Elam that is of the Elymeans or Elamites as Iosephus called them in the upper part of Persia. Tidal King of the Nations not so called because of his large Dominion but both because he was King of the neare Countries Northward which was inhabited by reason of merchandise of people of divers Countries where was Galilea called of the Gentiles Iun. Perer. also because he had in his armie people of divers nations Calvin a learned man maketh it a proper name calling Tidal King of Goiim Concenâ— Mercer QUEST III. Of the Vale of Siddim of the salt or dead Sea Vers. 3. These joyned together in the vale of Siddim 1. That it was a salt Valley as the Septuagint read it is like because it was full of pits of brimstone vers 10. also it is probable that it was full of tilled and field grounds as the Chalde translateth and the word Siddim signifieth it was not then a desart and untilled valley as Eugubinus readeth neither yet full of wood as the vulgar Latine hath for then it had beene an unfit place for them to joyne battell in 2. That which was the Vale of Siddim is now the salt Sea called the dead Sea or Lake Asphaltite of the store of brimstone which Lake was not there before the destruction of Sodome and Gomorrha as Cajetane and Oleaster thinke but caused by the overthrow of those Cities For though it be a great Lake 1680. furlongs in length and 150. in breadth as Iosephus writeth yet considering the extraordinary worke of God in the destruction of those Cities it might be gathered together and partly breake out of the earth by Gods speciall worke to be a perpetuall monument of Gods judgements upon those wicked Cities Perer. QUEST IV. Of the Rephaims Vers. 5. SMote the Rephaims c. 1. Moses maketh mention of the overthrow of those Gyants that Gods power might be knowne in giving victory to Abrahams small company against them that were too strong for Gyants Chrysostome 2. Raphaim is sometime taken for strong men such as Gyants are as Deut. 2.20 the Zanzummims are said to be Rephaim Gyants but here they are taken for a certaine people of the Canaanites as appeareth Gen. 15.20 which might be so called of the Gyant Harephah 1 Chron. 20 4. 3. Ashtaroth Carnaim 1. It is also called Ashtaroth simply without any addition Iosu. 13.31 2. Carnaim signifieth having two hornes wherein Nehumannus is deceived that thought Ashtaroth to be an hill with two tops for Eusebius testifieth that there was a City not farre from Sodome called Carnea 3. Ashtaroth Augustine saith in the Punick language signifieth Iunones the goddesse Iuno some thinke that it came of Astarte which was the name of Venus Cicer. lib. 3. de Natur. Deoâ— Perer. ex Musc. but it is most like to come of Ashterah the Idoll of the Sidonians which was made like a sheepe 4. Zuzims are the same which are called Zamzummis Deut. 2.19 where mention also is made of the Emims vers 10. 5. Shaveh Hierome saith there was a City of that name not farre from the Countrey of the Sodomites and Mercerus taketh it to be the name of a City here but seeing another City is named with it Kiriathaim which was also called Kiriath Baal and Kiriath Jarim the City of woods it is more probable as Iunius Tostatus Oleaster read that Saveh rather signifieth the Plaine of Kiriathaim for to joyne two Cities together being much distant hath no great shew of reason 6. The Horitâ—s are the Horims that dwelt in Mount Seir before the children of Esau chased thâ—â— thence Deut. 1.11 Borchardus saith there were five Mountaines called by the name of Seir 1. par c. 1. numer 8. It was called Seir that is hairie
barrennesse to none other cause originally but to the will of God Thus godly men doe both acknowledge God the authour of all good things which they enjoy as also the inflicter of all such punishments which befall them as Iob confesseth The Lord hath given and the Lord hath taken it Iob 1.21 Perer. 2. Observ. Not to yeeld unto tentation Vers. 4. ANd he went in unto Hagar c. Abraham who as a mighty and invincible champion had stood out hitherto against the temptations and baits of Satan is overcome of his wife and yeeldeth to her motion to goe in unto Hagar which proceded from want of due consideration of Gods power who though Saraâ— hitheto had beene barren yet was able and so accordingly did to make heâ— fruitfull Thus David who withstood many tentations yeelded to the pleasure of the flesh therefore as the Apostle saith He that thinketh he standeth let him take heed lest he fall 1 Cor. 10.10 Muscul. 3. Observ. Not to be proud of Gods gifts Vers. 4. HEr dame was despised Hagar waxeth insolent and proud of this blessing bestowed upon her whereby Gregory well noteth such as are puffed up and swell with pride in respect of their gifts as also it is a great example of ingratitude in despising her which was the first occasion of this benefit Calvin 4. Observ. Domesticall contention Vers. 5. THou doest me wrong c. We see that even the houses of the faithfull such as this of Abraham was have sometime their domesticall contentions Calvin But as Abraham by his wisdome and discretion qualifieth the intemperate heat of Sarai so men are taught to beare with the infirmities of their wives and as the Apostle saith To dwell with them as men of knowledge and to give honour to them as to the weaker vessell 1 Pet. 3.7 5. Observ. Affliction maketh admonition to be regarded Vers. 8. SAraies maid whence commest thou c. The Angels speech was so much the more seasonable to Hagar being now in some distresse in the wildernesse and feeling some smart for her folly and disobedience So after men have beene afflicted they will more diligently apply their eare to instruction as the Prophet David saith It is good for me that I have beene afflicted that I may learne thy statutes Psal. 119.71 his afflictions brought him to learne more perfectly the statutes of God Muscul. And in this present example it appeareth how fruitfull affliction was for Hagar that before was so proud and lifted up that she knew not her selfe and despised her mistresse is now humbled and calleth upon the name of the Lord vers 13. 6. Observ. Temporall blessings are signes of election Vers. 10. I Will increase thy seed c. Ismael though he were not the chosen seed yet receiveth a goodly temporall blessing to multiply and increase whereby we see that the outward benefits of this life are no signes of Gods speciall favour and eternall election Muscul. As the Preacher saith No man knoweth either love or hatred of all that is before them Eccles. 9.1 that is whether he be loved of God or otherwise no man knoweth by his outward state in the world 7. Observ. The Law must be preached before the Gospell Vers. 9. IN that Hagar it bid first to humble her selfe before the promise is made unto her wee learne that the order of doctrine is to beginne with repentance and then followeth the promise of grace Mercer which order the Prophet observeth Isa. 1.16 18. CHAP. XVIII The Method IN this Chapter is set forth Gods covenant with Abraham which containeth on Gods behalfe promise of grace and protection on Abrahams obedience The covenant on Gods behalfe is propounded generally containing both the promise of God and the foundation thereof Gods sufficiency and the obedience of Abraham in walking uprightly vers 1 2. Then followeth the particular promises which are either offered of God unasked or craved by Abraham The promises offered are three with their severall signes first hee promiseth he should be a father of many Nations yea of Kings and the signe thereof is the change of Abrahams name vers 4. to 7. The second is the promise of the land of Canaan with perpetuall protection of him and his seed vers 7 8. the signe thereof is circumcision where the law and right of circumcision is expressed where they shall be circumcised vers 11. when vers 12. who all males both home-borne and strangers vers 13. wherefore to be a signe of the covenant vers 11. then the perill in neglecting of this covenant is signified vers 14. The third promise offered as concerning the birth of Isaack and the signe thereof the changing of Sarai her name ver 15. to 19. Then followeth the promise craved of Abraham concerning Ismael Lastly Abrahams obedience is declared in circumcising himselfe and Ismael and all the males of his house vers 23. to the end The divers readings v. 1. be pleasing before me S. serve me Ch. walke before me caet sic hebr v. 4. It is I and I will make my covenant c. H.B. behold I have made Ch. I make my covenant make iâ— supplied G. de me concerning me T. heb I and my covenant with thee that is it is I that made this covenant v. 7. I will stablish my covenant betweene my word and thee G. betweene me and thee caet v. 8. The land of thy habitation C.S. of thy peregrination or where thou art a stranger caet hebr ghur to inhabite to be a peregrine v. 15. Thou shalt not call her Sara but Sara S. not Sarai but Sarah caet v. 18. That Ismael might remaine in thy sight C. live in thy sight caet v. 23. All which he had bought H.S. bought with his silver C. with his money T.B.G. casaph silver In the time of the same day S. in the same day caet in the body of that day guetsem body or substance heb The Explanation of doubts QUEST I. Whether this apparition were visible Vers. 1. THe Lord appeared The Angell of God was sent to Agar but the Lord himselfe appeareth to Abraham Mercer This was not a secret revelation made to Abraham but a manifest vision Calvin which was shewed unto Abraham not being in a trance but in some sensible and visible manner as though an Angell in humane shape talked with him this may be gathered both by Abrahams gesture in falling twice upon his face vers 3.17 as though he had seene some divine presence as in that Abraham laughed he was then waking and in the use of his sense not rapt in a trance and further vers 22. God is said to goe up from Abraham that visible Majesty was taken out of his sight Cajetane QUEST II. Of the meaning of the word Shaddai GOd almighty or all sufficient 1. Some derive the word Shaddai here used for dai that signifieth sufficiencie sic Genevens 2. Some from Shad that signifieth a breast or plenty Oleaster 3. Other from Shaddad which
of the altars which the Patriarkes had made to aske counsell of God seeing God was every where present to the prayers of the faithfull 7. Neither are we to imagine that she used any such superstitious way as to lay aguâ—â— castus lawrell or any such thing under her head to have a dreame or a vision as she had seene her friends to doe in her owne countrey sic author histor scolastic in Gen. c. 66. for she was farre from such superstitious toies ex Perer. 8. Nor yet did she consult with God by Abraham then living as Aben Ezra Iun. for this oracle was given her by Gods owne mouth rather than mans Calvin 9. But she went to some secret place to pray and received some revelation from God Muscul Calvin Mercer Perer. QUEST XXXII How many waies they used to consult with God in Israel FOure waies they used to aske counsell of God in Israel 1. Beside the casting of lots which was but seldome used as by Iosua in Achans cause Iosua 7. and by Samuel at the election of Saul 1 Sam. 10. and by Saul to finde out the transgression of his vow by Ionathan 1 Sam. 14. there were three waies beside to aske counsell of God which are mentioned together 1. Sam. 28.6 by dreames urim and prophets 2. The second way was by dreames and visions as the Lord spake to the elder Patriarkes but this way God seldome revealed his will by after he sent them prophets and for these visions they used to prepare themselves by fasting and prayer Dan. 10.3 3. They used in hard and difficult matters to seeke unto the prophets as Saul went to Samuel 1. King 9. Ieroboam sent his wife to Ahiah the Prophet 1 King 14. These Prophets had such matters revealed unto them three waies 1. The Lord instructed them aforehand as he did Samuel before Saul came at him 2. Sometime at the same instant when they were consulted with as the Angel of God spake to Eliah 2. King 1.15 3. Sometime the Prophet presently gave no answer but waited upon God by prayer as Dan. 9. or stirred himselfe up extraordinarily that the spirit might come upon them as Elisha did 2. King 3.15 4. They also consulted with God by the priest who asked counsell of God for them by his Vrim as Abiathar applyed the Ephod for David 1. Sam. 23.9 30.7 Now the Priest received answer by the Ephod not as the Hebrewes fable by finding written in the foulds and pleats of the Vrim the sentence or answer of God nor as Iosephus supposeth by the extraordinary shining of the stones in the Vrim which miraculous kind of answering he confesseth to have ceased two hundred yeares before his time 3. antiquit Iudaic. for how could the shining of the stones be a signe in such variety of matters which were demanded of the priests and more than two hundred yeares before Iosephs time who lived vnder Domitian were such gifts of prophecying ceased as under Iudas Maccabeus 1 Maccab. 4.46 yea long before that the Church complained We see not our signes there is not one prophet more Psal. 74.9 And further the Scripture would not have beene silent in setting downe such a miraculous gift Therefore God did otherwise reveale unto the priest and inspire him with the knowledge of his will by the illumination of his minde for so Vrim signifieth illumination Perer. QUEST XXXIII How the elder is said to serve the younger Vers. 23. TWo manner of people shall be divided out of thy bowels c. the greater shall serve the lesse 1. The Hebrewes apply this text against the Empire of the Romans whose Emperors they say came of the Idumeans as Iulius Caesar the rest that succeeded him who though they held the Iewes in subjection in the end should be destroyed sic David Kimhi Rabbi Salomon ex citat Perer. 2. But the right literall meaning is of the Idumeans and Israelites the posterity of Esau and Iacob for so we read that the Idumeans were subdued unto Israel by King David 2. Sam. 8.14 and so continued to the reigne of Iotham Mercer 3. Neither were the Israelites onely superiour in temporall dominion but also in spiritual blessings for they were the visible Church of God Edom was cut off Calvin 4. Spiritually these two people doe signifie the carnall Iewes subdued unto the Christians being yet themselves the elder people August lib. 16. de civitat c. 25. Againe by the striving of Esau and Iacob in their mothers wombe is signified the continuall fight in the wombe of the Church betweene the true and carnall professors which are said to be the greater because they are more in number but as the greater here did serve the lesse so the wicked while they persecute the righteous quibus nocere volunt prâ—sunt plurimum stirâ—â—â—tem ipsi maxime nocent they profit those whom they goe about to hurt hurting themselves most Augustin serm de tempor 78. Beside Origen draweth from hence this mysticall sense understanding these two people to be within vs and this strife and combat to be betweene the flesh and the spirit vertue and vice hom 12. in Genes QUEST XXXIV How Iacob was sanctified in his mothers wombe FUrther whereas Iacob strove with Esau in his mothers wombe which was an extraordinary motion and worke of Gods spirit here ariseth a question whether Iacob were sanctified in his mothers wombe which doubt not resolved but onely expounded by Pererius may thus briefly receive satisfaction 1. that first if santification be taken for an actuall and inherent holinesse so neither Iacob nor any other were sanctified but onely Christ in which sense the Angel saith to Marie That holy thing which shall be borne of thee shall be called the sonne of God Luke 1.35 2. There is also a certaine holinesse ascribed to all the children of the faithfull because they are within the covenant 1. Cor. 7. vers 4. whereby they are distinguishâ—d from the seed of unbeleevers Iacob was sanctified otherwise than thus 3. There is a particular sanctification that is a setting apart or preparing of a thing to some speciall use as Paul was separated from his mothers wombe in the purpose of God to preach the Gospell Galath 1.15 Thus also was Iacob sanctified and separated to be the father of the people of God 4. A thing also is said to be sanctified when any extraordinary worke or motion is wrought upon it by the spirit of God as Iohn Baptist was sanctified in his mothers wombe when as at the voice of Maries Salutation the Babe sprung in his mothers belly Luk. 1.44 and thus Iacob also was sanctified and stirred by the spirit to wrestle with his brother not that he had any sense or understanding in fighting against the carnall generation but he was used as an instrument by the spirit to prefigure that state and condition of the people of God which should be resisted and wrestled against by the world QUEST XXXV Esau why so
called Vers. 25. HE that came out first was red c. 1. In that Esau came out red it betokened his bloody disposition in comming forth all hayrie as a beast it shewed his savage and cruell nature Muscull 2. This birth of Esau was extraordinary for children are borne usually with haire only on the head eyelids and eye browes in the other parts it groweth afterward and such hairy conceptions are not without much griefe and trouble causing loathsomenes in the stomacke heart-burning and such like Perer. 3. Hee was called Esau that is already made and perfect of the word gnasah to make which is passively to be taken that he came forth with haire as a perfect man not actively as though he should be active and prompt in his businesse Mercer 4. He had three names Esâ—u because he was compleat Edom of the red pottage and Seir that is haire Perer. QUEST XXXVI Of Iacobs holding Esau by the heâ—le what it signifieth Vers. 26. AFterward came his brother out and his hand hold Esau c. 1. It is not to be supposed that Iacob at the time of the birth as he came forth held Esau by the heele and that one birth immediatly followed another for this had beene against the common course the head of the infant first comming forth and might have put the mother in danger but it is like rather that Iacob before his birth put forth his hand holding his brothers heele which by the mid wife was put into his place againe and then after a while he was borne also and came out orderly with his head first Mercer 2. for so is the usuall and naturall manner for the head of the infant to appeare first to come out footling that is with the feet first is against nature as Nero was borne and hereupon they which were borne with such difficultie had the surname of Agrippa Varro writeth that the infant in the wombe is pitched upon his head with his feet upward as a tree hath the branches uppermost Perer. 3. Hee was called Iacob of gâ—achabh which signifieth to supplant taking it in the proper sense because he held Esau by the heele not in the metaphoricall to deceive as Esau wresteth the word to bring his brother into hatred Genes 27.36 yet this name was a prediction of that which fell out afterward that Iacob should supplant and overthrow his brother Perer. 4. The conceit of Rasi is but weake that Iacob was first conceived in his mothers wombe though Esau were borne first and that therefore the birthright did belong unto him for the right of birthright consisted not in the priority of time but the election of grace 5. Yet this is strange in Iacobs birth as Aben Ezra noteth that Iacob putting forth his hand did breake that rimme or skin wherein the infant is inclosed which did prognosticate that he would breake in upon his brothers birth right QUEST XXXVII Of the divers studie and profession of life in Esau and Iacob Vers. 27. ESau was a cunning hunter c. 1. Hunters and hunting in Scripture are for the most part taken in the worst sense as Nimrod is called a mighty hunter not because this exercise is unlawfull but for that it is more sutable to men of fierce nature Muscul. 2. Otherwise the delight it selfe is lawfull and commendable both profitable to keepe the body in health by moderate exercise as also to prepare and accustome it to labour and make it fit and serviceable for warre Perer. 3. Iacob was a simple man without fraud and lived a quiet life dwelling in tents which the Hebrewes expound of frequenting the tents of Sem and Heber for knowledge but it is a description of those which keepe cattell and follow tents as in this sense Gen. 4.20 Iubal is said to be the father of them that dwell in Tents and of such as have cattell Iun. 4. Esau is said to be a man of the field not as the Latine translateth an husbandman but one continually conversant in the field because of his game a field man as the Septuagint 5. By the lives and dispositions of these two Gregorie noteth the divers studies of worldly men that hunt after the pleasures of this life as Esau did and of holy men that give themselves to the contemplation and studie of vertue with Iacob lib. 5. moral QUEST XXXVIII Why Isaack loved Esau. Vers. 28. ISaack loved Esau c. 1. By this we see that parents are carried with blind affection to fansie those children which are evill conditioned Muscul. 2. But Isaack is not said simply to love Esau but for his venison sake he loved not his evill conditions Cajetan 3. He loved him because he saw him active and well exercised his forward qualities he thought might in time be allayed 4. Some thinke that Esau by his flattery insinuated himselfe and so doe make a metaphor of these words hunting was in his mouth but the other sense is more agreeable Mercer 5. Rebecca loved Iacob not so much thereunto inclined by the oracle received as mooved by the gentle and obedient behaviour of Iacob Mercer QUEST XXXIX Of Iacobs red pottage and Esaus greedie demanding of it Vers. 30. ESau said to Iacob let me eat c. 1. It is but a toy devised here of the Hebrewes that Abraham died this very day when Esau sold his birth-right when he was 15. yeares old lest he should live to see the wicked manners of Esau for upon this day they say Esau killed a man ravished a woman betrothed and Iacob sod lentils they say which used to bee set before those which mourne for the dead thereby conjecturing that he mourned for Abraham But these are uncertaine conceits having no ground in Scripture ex Mercer 2. This was rather the usuall food which Iacob prepared for himselfe for if it had beene common for the whole house Esau might have had otherwise accesse unto it Perer. 3. Esau was very hungry as hunters commonly are and seemed to be very ravenous and unsatiable for 1. he saith feed me or let me swallow at once so the word lagnat signifieth only found in this place as Camels are fed by casting gobbets into their mouth 2. Beside for haste he doubleth the word this red red Mercer 3. He saith he must die if he have it not as men of appetite cannot governe themselves but they must die if their humour be not satisfied Perer. 4. The Hebrewes note that as Esau was red so he delighted in red things in red pottage which beside the rednesse of the lentiles might be coloured with saffron or such like he dwelt also in a red soyle called therefore Idumea c. Mercer 5. Although this may seeme to be but a light matter which passed betweene Esau and Iacob yet considering that they were of discretion to know what they did and Esau was of yeares and strength to follow hunting till hee was wearie Iun. and beside his parents upon this accident
Socrates and Agesilaus and Architas Tarentinus how they used to sport and recreate themselves with children lib. 12. de var. histor 3. Augustine further doth allegorize this sporting of Isaack Quid absurdum si Propheta Dei carnale aliquid lusit ut eum caperet affectus uxoris cùm ipsum Dei verbum caro factum sit ut habitaret in nobis What marvell if the Prophet of God did sport carnally to please his wife seeing the word of God became flesh to dwell with us But we need not so farre to fetch allegories the historicall sense is plaine and full enough QUEST VIII Of the great increase that Isaack had of his seed Vers. 12. AFterward Isaack sowed in the land c. 1. Isaack sowed not in any ground of his owne which he had purchased or bought with his money for vers 17. hee removeth and departeth from thence but he hired ground for his present use Calvin Mercer 2. Hee found an hundred measures not in respect of others or so much more than he expected or than that ground was wont to yeeld but an hundred measures for one which hee had sowed Perer. 3. The Septuagint read an hundred of barley mistaking the word for shegnarim signifieth measures or estimation segnaâ—â—â—â— barley Mercer It was therefore wheat which he did sow for the use and sustentation of his family or he had this increase generally in all the graine which hee did sow 4. Forrein writers doe make mention of greater increase Herodotus saith the countrey of the Euhesperiâ—es yeeldeth 100. fold of the Cynipians 300. fold lib. 4. Pliny writeth that in Byzacium in Africa for one bushell of seed they receive 150. of increase ouâ— of the same place the governour sent to Augustus Caesar 400. stalkes which came of one graine lib. 18. c. 10. But these were most fruitfull soyles that gave this increase in seasonable yeares whereas this countrey was barren where Isaack did sow and in the time of famine and therefore this increase was admirable Perer. QUEST IX Of the valley of Gerar where Isaack pitched his tents Vers. 17. ISaack departed and pitched his tents in the valley of Gerar c. 1. Though the word nachal signifieth a valley or brooke yet it is not fitly here translated a brooke as the Latine Translater readeth and Pererius justifieth the same for there was no need to digge wels where the water ran neither is it like these pits were made to containe the water that came downe as Perer. But in digging they searched for water and at the length found a spring vers 19. 2. Neither yet was it a fruitfull valley where Isaack now pitched his tents for then he needed not to have digged so many wels 3. But it is like to have beene a dale thorow the which the hasty raine that fell did run and so by reason of the sand and gravell which was carried downe it seemeth it was a barren plat neglected of the inhabitants wherein Isaack might dwell without envy Muscul. QUEST X. Of the wels of water first digged by Abraham and after by Isaack Vers. 18. ANd Isaack returned and digged c. The meaning is not that Isaack returned to Gerar to dig the wels againe which his father had digged before as both the English translations read for to returne to dig is nothing else but to dig againe as Iunius translateth 2. Neither were these other wels beside those mentioned vers 15. as Ramban Mercer For wee doe not read that Abraham ever dwelt in this barren dale of Gerar. 3. But as Rasi thinketh these were the same wels before mentioned which Abraham had first digged and the Philistims stopped and Isaack renewed them calling them by the same names vers 33. this was done before he came from Gerar and departing thence he diggeth new wels in the dale and calleth them by new names though some thinke he giveth new names upon new occasions to the old wels Calvin Mercer 4. He digged the wels of Abraham againe both for more certainty to find water and the labour was easier and he had better right unto them seeing his father possessed them before 5. Origen allegorizeth this story comparing the Evangelists and Apostles to Isaack which revived the wels of doctrine which the Patriarkes and Prophets had first digged and by the fountaine of living water he understandeth the true sense of the Scripture which we should dig for hom 12. and 13. in Genes 6. The Hebrewes also have devised here divers allegories some by these three wels understanding the three Temples the one built by Salomon destroyed by the Chaldeans the other reedified after the captivity and demolished by the Romans the third they referre to the time of their Messiah when they promise to their nation rehoboth that is roomth and liberty some by the wels renewed by Isaack understand the Proselytes converted to the knowledge of God by Abraham and corrupted by the Philistims whom Isaack againe restoreth ex Mercer But these fabulous allegories are not much to be regarded QUEST XI How the Lord protecteth his and is their peculiar God Vers. 24. THe Lord appeared unto him the same night c. 1. Whether God appeared unto Isaack being awake as Lippoman or asleepe as Tostatus it is not certaine out of the text Isaack had some infallible signe whereby he was assured of Gods presence Mercer 2. The Lord calleth himselfe the God of Abraham as being his peculiar God in respect of Gods speciall care and protection of Abraham and Abrahams singular faith and obedience toward God like as the heathen had their nationall gods which indeed were no gods the Assyrians worshipped Belus the Egyptians Isis the Tyrians Baal the Athenians Minerva the Samians Iuno the Lemnians Vulcan the Romans Quirinus c. But the Lord Creator of heaven and earth is the peculiar God of Abraham and of the faithfull Pererius 3. The Lord promiseth to be with Isaack that is to protect him God protecteth his foure wayes 1. By giving wisdome to foresee and prevent dangers 2. By preventing the occasions and delivering from the imminent perils 3. By repressing the rage of Satan and his ministers 4. By giving strength and patience to endure trouble Perer. QUEST XII Why Abimelech with the rest came to Isaack Vers. 20. THen came Abimelech c. 1. Some thinke it was not the same Abimelech which made a covenant with Abraham so long before well nigh 80. yeares but his son bearing the same name Abimelech which signifieth my father the King might be a common name to all the Kings of Gerar and so might Phicol which signifieth the mouth of all bee a title proper to the Captaines of the Army Merc. Muscul. But it is rather like that it was the same Abimelech because of the same chiefe Captaine Phicol who might bee now somewhat above 100. yeares old 2. Ahuzzah was a proper name of one of his chiefe friends not a nowne collective betokening the college or company of
excused from untruth howsoever he thinketh the first may in Gen. 27. Numb 57. Wherefore the best solution of this question is that Iacob told an officious lye to his father 1. As is evident by his three speeches I am Esau thy first borne and I have done as thou badest mee and eat of my venison for none of all these are true 2. Yet was not this dissimulation of Iacob either injurious to Isaack for he in this his errour perceived the purpose of God and was content the blessing should stand noâ— yet prejudiciall to Esau who in effect lost nothing due unto him but only the right by this meanes was restored to Iacob 3. God useth Iacobs infirmity and maketh it to serve his owne purpose this lye then of Iacobs though in respect of these circumstances it be extenuated yet is not justified nor yet to bee drawne into example of this opinion are our best writers Calvin Muscul Mercer Luther and of the other side Lyranus Tostatus Cajetan Lippoman QUEST IX Of the midwives excuse made to Pharaoh HEre because the example of the midwives which made that excuse to Pharao in preserving the childrens lives is some what like to this of Iacob I will briefly shew what is to be thought thereof 1. Gregory thinketh they lied saying to Pharaoh The Hebrew women are lively and are delivered before the midwife come at them Exod. 2.19 and therefore they only received a temporall reward it is said the Lord made them houses ulterius quod expectarent mercedis suae pramium non haberent and therefore should looke for no further reward lib. 18. moral Contra. But it is further added The midwives feared God and the Scripture pronounceth them blessed that feare the Lord Psal. 112.1 And none are blessed without the assurance of everlasting life 2. Thomas Aquinas saith that in respect of their feare and reverence of God they were everlastingly rewarded but for that externall act of lying they received onely a temporall reward In 2.2 qu. 100. arâ— ultim Contra. But the act of lying is simply evill and therefore is worthy of no reward God prospered the midwives not for their dissembling but because they feared God and refused to destroy the infants 3. Some commend the midwives for their disobeying of Pharaohs cruell edict but blame them for their dissembling Genevens annot at 4. But seeing the Scripture commendeth this fact of the midwives I thinke rather that they spake the truth and that the Lord gave extraordinary strength to the Hebrew women in this extremity to be delivered with speed because of the danger As for that reward in building of them houses it is to be referred rather to the increasing and propagation of the Israelites than to the midwives as the 20. verse sheweth God prospered the midwives and the people were multiplied Iun. QUEST X. How divers examples in Scripture may be defended from lying NOw that we may know how to discerne of such examples in Scripture which are produced by those which defend lying whether they are to be thought to have lyed these rules must be observed 1. It is one thing to conceale the truth another to lie as Abraham did hide the truth when he said Sarah was his sister 2. It is one thing to lie another to speake figuratively as it is said the seed of Abraham should be multiplied as the sand of the sea Gen. 21. 3. A sentence may be uttered in a mysticall or allegoricall sense without any lye or untruth as our Saviour saith I will dissolve this temple and build it in three dayes Ioh. 2. hee spake of the temple of his body 4. Though divers holy men and women be commended in Scripture we must not thinke that straightway all they did or said is commendable but as their doings were imperfect so in their sayings also they might erre Perer. QUEST XI How Isaack was deceived in all his senses Vers. 20. HOw hast thou found it so quickly c. 1. Two things gave occasion of suspition to Isaack to enquire whether it were Esau his sonne the voyce of Iacob and his so soone returne 2. And Isaack was thus inquisitive because he intended to blesse Esau whom he affected because he was serviceable and obsequious and provided his fathers diet and therefore intended to bestow his best blessing upon him Perer. 3. He mistrusteth his sight because it was dimme and his eares being heavy and thinketh to try out the matter by his feeling as Thomas would not beleeve till he had first felt Christs side The Hebrewes say Isaack used beside the sense of tasting in his meat and of smelling the odour of the garments and so used all his senses Mercer 4. Yet God did astonish and dull all his senses to shew that mans purpose cannot stand against the counsell of God and partly that Isaack thereby might bee rebuked for his preposterous love to Esau Calvin QUEST XII Why the Lord suffered Isaack to be deceived Vers. 23. FOr hee knew him not 1. Isaack though hee suspected somewhat was put out of doubt by his feeling and smelling by that opinion he had of Iacobs simplicity and for that hee thought he had spoken in secret to Esau without any others privitie 2. It pleased God that Isaack should be thus deceived beside the reasons before alleaged that we might know Nullum hominem plenam habuisse scientiam c. That no man ever had a fulnesse of knowledge but Christ Hierom. epist. 125. And Gregory hereby thinketh the calling of the Gentiles to be prefigured as it is in the Psalme A people which I have not knowne shall serve me Psal. 18. hom 6. in Ezech. 3. It seemed good also unto God that the blessing should be conveyed to Iacob by this meanes 1. That the manifold wisdome of God may appeare in bringing his purpose to passe by divers meanes and wayes 2. That his provident care toward Iacob might hereby bee made manifest 3. And the Lord would worke it this sodaine way rather than by revelation to Isaack leâ—t Esau a furious man if his father had willingly given away the blessing should have been incensed against his parents Pererius QUEST XIII Why Isaack compareth his sonne to the smell of a field Vers. 27. THe smell of my sonne is as the smell of a field c. 1. Isaack by the present smell of Esaus garments which savoured of the field taketh occasion as by an externall signe to utter a spirituall blessing Mercer And as every man borroweth similitudes from his trade as the mariner the souldier and such like so here Isaack blesseth by the similitude of the field wherein Esau was exercised as Hierome noteth of Amos who beginneth his prophecie thus The Lord shall roare from Sion Amos 1.2 because he being a field-man kept the woods where the Lions roared 2. The field is commended for three things pleasure in the variety of flowers to the eye sweetnesse of the fragrant odours to the smell abundance and
of that language in the Scripture Vers. 47. LAban called it Iegar-sahadutha c. 1. Laban though he came of Thare the father of Abraham in whose family the Hebrew tongue was preserved yet dwelling among the Syrians he learned both their language and manners and therefore calleth this place by a Syrian name but Iacob by an Hebrew who most used himselfe to that tongue and so did his wives that gave their children not Syrian but Hebrew names Calvin 2. These Syrian words are only found in Genesis and the rest of the books of Moses and beside one whole verse Ierem. 10. and certaine chapters in Ezra and Daniel after the Syrian dialect which is an honour as the Hebrewes note wherewith the Syrian language is dignified in that it is inserted into the holy Scriptures and therefore is not to be neglected Mercer 3. Whereas vers 48. it is said Laban called it Galeed whereas Iacob gave it that name not Laban Moses reporteth the sense of the name in the Hebrew tongue which Laban gave QUEST XX. Of the mountaine of Gilead Vers. 47. IAcob called it Galeed 1. This name Galeed or with some smal change of points called Gilead is before mentioned vers 25. under that name not as yet given unto that place but now imposed by this occasion which is interpreted an heape of witnesse so called of the heape of stones which was made as a witnesse of the league betweene Iacob and Laban 2. There was one Gilead the sonne of Machir of Manasses of whom came the Gileadites Numb 26.29 but he gave not the first name to this mountaine 3. This mountaine Gilead is the greatest of all beyond Jordan it is in length 50. miles and as it is continued and runneth along it receiveth divers names from Arnon to the City Cedar it is called Galaad then to Bozra it is named Seir afterward Hermon and so reaching to Damascus it is joyned to Libanus and therefore as Hierome saith Lebanon is called the head or beginning of Galeed Ier. 22.6 Perer. QUEST XXI Of the name Mispah and of divers places so called Vers. 49. HE called it Mispah 1. The Latine translator doth wholly omit this word the Septuagint maketh it a name appellative not proper calling it a vision which Augustine referreth to that vision wherein by the way God appeared to Laban But this Mispah was another proper name given unto the same place of the word tsaphah to behold whereof the reason is given in this verse The Lord looke betweene me and thee 2. Of this Mispah which signifieth a looking or watch-tower the whole countrey is called the land of Mispah under the hill Hermon Iosu. 11.3 There were three other places of that name a City in Juda Iosu. 15.38 another belonging to Benjamin Iosu. 18.26 a third in the land of Moab 1 Sam. 22.3 4. Places of Doctrine 1. Doct. Wives and husbands to be preferred before parents Vers. 17. WHatsoever God hath said unto thee doe it Iacobs wives are willing to leave and forsake their fathers house and to goe with their husband for so the Scripture saith Therefore shall a man leave father and mother and cleave to his wife Gen. 2.24 2. Doct. Office of carefull Pastors Vers. 38. THe rams of thy flocke have I not eaten c. Iacob is an example of a vigilant and carefull Pastor hee watched day and night to keepe his flocke but hee made no spoile or havocke of them Such ought good pastors to bee not to feed themselves but the flocke as S. Peter saith 1 Pet. 5.2 3. Doct. Polygamy unlawfull Vers. 50. IF thou shalt take wives beside my daughters Laban himselfe though upon a covetous mind hee thrust many wives upon Iacob yet by the light of naturall reason condemneth the multiplying of wives Thou shalt not vex my daughters the taking then of other wives is a vexation of them this maketh against their obstinate blindnesse that would maintaine polygamy if they would appeale to Laban he would be a Judge against them Calvin But our Saviour Christ the Judge of us all hath given us a rule They two shall be one flesh Matth. 9.2 two then not many can be made one flesh 4. Doct. Of the blind and superstitious devotion of â—dolaters Vers. 47. THou hast searched all my stuffe Such is the blind rage of idolaters as here we see in Laban he leaveth no corners unsought he giveth no credit to Iacobs protestation nor yet sheweth any reverent affection to his daughters but tosseth and tumbleth all their stuffe and all this was to find out his house-gods such blind devotion was in Micah that howled and cried after the children of Dan because they had carried away his images Iud. 18. Such foolish superstition reigneth at this day among the Romanists that doe more cruelly punish the least wrong done to their dumbe idols than which are offered to their brethren the living images of God 5. Places of Confutation 1. Confut. Against the worshipping of idols for remembrance Vers. 30. THou hast stollen my gods Laban was not so blockish to thinke that those idols were indeed his gods or that his gods could be stollen away for hee afterward speaketh of the God of Abraham and the God of Nachor vers 53. but he calleth them his gods because hee made them in the remembrance of God or hee looked towards them when he prayed to God Vatab. Calvin This taketh away that vaine pretence of superstitious Romanists who would excuse their idolatry because they doe not worship the idols themselves but them whose images and representations they are for Laban here did no more Calvin 2. Confut. Images and idols where they are adored all one FUrther let it be noted that the word teraphim images is translated by the Septuagint and Latine interpreter idols yet Onkelos readeth tsalmanaia images of tselem which signifieth an image whence is inferred that an image and idoll is all one contrary to the conceit of the Papists that doe distinguish betweene the name of images and idols which indeed being turned to a religious or rather irreligious use are all one 3. Confut. Disparity of religion maketh not a nullity of marriage BEside in that Rachel stole here fathers gods it is evident that Laban was an idolater yet Iacob refused not to marry his daughters and this marriage was firme and sure whereupon Cajetanus noteth Hic quoque prudens lector habes quod disparitas cultus non est ex naturali jure impediens conjugium Here thou hast discreet reader that the disparity of religion is no impediment by the law of nature to marriage And he collecteth well yet Catharinus another of that side calleth it impium dogma an impious opinion lib. 5. annot in Cajetan But Cajetanus opinion may be justified both by example in Scripture as Moses married Sephora Samson Dalila David Maacha which were of idolatrous parents as also by S. Pauls doctrine who would have the beleeving partie not to put away his unbeleeving wife
againe thinketh for Gods promise was absolute and renewed to Iacob at his departure out of Mesopotamia 4. Neither was this only a sudden and involuntary feare such as wise men naturally are subject unto upon a strange accident as upon the noise of thunder and some sudden evill message but they doe recover themselves againe whereas foolish men do continue in the same feare still as Epictetus the Stoike distinguisheth of feare but this was a judiciall and setled feare in Iacob as may appeare by his carefull preparation 5. Wherefore we must confesse that Iacob sheweth his weaknesse and infirmity that although looking to Gods promise hee had good confidence yet turning himselfe to the present danger he feared Iacob while he prepareth himselfe as the Hebrewes note for three things for warre for prayer for gifts therein doth well for we must use all good meanes at working under Gods providence yet in that he was perplexed with such a great feare it was his infirmity Calvin Mercer QUEST VII What present it was that came to Iacobs hand Vers. 13. HE tooke of that which came to hand 1. Not without any choyce as we use to say that which commeth next to hand as Muscul. For it is not like that he would send a present of his worst cattell 2. Some thinke he meaneth those cattell which came under his owne hand which he had the keeping of himselfe for so the pastorall charge is signified sometime by the feet Genes 30.13 sometime by the hand Genes 32.16 and by the rod Levit. 27.32 sic Iun. 3. But the plainer sense is that he sent a present of such things which came into his hand that is were in his power such as he had he sent he had no silver or gold to send but cattell Mercer QUEST VIII Of divers kinds of gifts Vers. 13. A Present for Esau his brother There are six sorts of presents or gifts 1. Charitable gifts bestowed upon the poore such as Cornelius gifts were Act. 10. 2. Choyce gifts bestowed upon those whom we chiefly love as Abrahams gifts to Isaack and Iosephs to Benjamin 3. Politike gifts for the obtaining of friendship such as Felix looked for at Pauls hand Act. 24.27 4. Covetous gifts when by giving a little one hopeth to obtaine a greater benefit as the men of Tyrus and Sidon by such gifts perswaded Blastus Herods chamberlaine to be a mediator for their peace because their countrey was nourished by the Kings land Act. 12.20 5. There are gratulatory gifts which one friend sendeth to another to rejoyce with them as the Jewes were commanded to doe to testifie their joy for their deliverance from Hamans conspiracy Esther 9.22 such a present did the King of Babel send to Hezekiah after hee was recovered from his sicknesse 2 King 20.12 6. There are gifts of honour testifying reverence and subjection such presents the three wise men offered to Christ such are the religious gifts employed for the service and honour of God 7. There are gifts of pacification to appease the wrath of such as are offended of which kind is Iacobs gift here Muscul. QUEST IX Of the number and kind of the cattell which Iacob sent Vers. 14. TWo hundred she goats 1. The whole number of all the cattell which Iacob sent was 550. and so many were the sacrifices in the law which were offered the whole yeare as the Hebrewes note beside they observe that every word of this verse endeth in Mem the like is found Num. 29. and these eight mems they will have to signifie the eight Kings of Edom Genes 36. before there were any in Israel 2. Further they observe that Iacob in great discretion knowing the nature of the cattell did thus sort out the male and female allotting one he goat to ten she goats and one ram to ten ewes but of labouring cattell one bullock to foure cowes of camels which are more employed for every female a male for so they count the camels with their colts to be but thirty in all fifteene female and fifteene male Camels which were the colts of the asses which were not so much used for carriage as the Camels there are assigned for two females one male foale 3. The Hebrewes are yet more curious in setting downe the times of coupling and comming together of creatures as for asses once in a weeke camels once in 30. dayes they prescribe also for men for labourers twice in a weeke for those that labour not oftner but these Rabbines pressing these matters so farre doe but bewray the salacity and wantonnesse of their nation and therefore they may be better omitted ex Mercer QUEST X. Of the ford Iabbock Vers. 20. HE rose up the same night 1. This is not the same night mentioned vers 13. but the night following the day comming betweene was sent in sorting out the cattell which Iacob sent for a present to Esau. 2. This ford Jabbock is in the borders of the Ammonites running betweene Philadelphia and Gerasa and falleth into Jordan Hierom some would have it so called of abuk which signifieth to strive or wrastle because Iacob there wrastled with God which word is used vers 24. Muscul. But it rather commeth of bakak which is to empty because it was emptied into Jordan and in this place it should seeme that Iacob was neare to Jordan where the two rivers joyned because he saith vers 5.10 I came over this Iordan Mercer 3. Whereas there is mention made but of Iacobs eleven children whereas hee had eleven sonnes and one daughter Dinah the Hebrewes thinke that Iacob locked her up in a chest and conjecture that it fell out as a punishment to Iacob that she was defloured of the Sichemites because hee refused to give her to Esau to wife who might have brought him to some goodnesse but these are frivolous conjectures Dinah is omitted because of her sex the Scripture is not so carefull to take account of the women and beside she was the youngest but Ioseph not above six or seven yeare old Mercer neither was Dinah a mother of the Israelites as these eleven were fathers and therefore not so diligently remembred QUEST XI Iacobs sight not spirituall or in vision but reall and corporall Vers. 24. THere wrestled a man with him to the breaking of the day 1. This wrestling of God in the likenesse of a man with Iacob was neither spirituall only as Hierome seemeth to think upon these words of Saint Paul Ephes. 6.12 We wrestle not against flesh and bloud but against powers and principalities c. 2. Neither was it done in dreame as R. Levi who thinketh that Iacobs thigh might be hurt upon some other occasion as by the wearinesse of his travell and the cold in the night and that hee dreamed of the same hurt But Iacob had little list to sleepe being in such feare of his brother likewise the continuance of the wrestling till the morning the reall and sensible hurt of his thigh the
Iacob Vers. 12. I Will give the land c. 1. Iacob possessed this promised land in faith his posteritie afterward actually entred into it 2. The Hebrewes here understand an oath that God sware unto Iacob as Moses saith Exod. 32.13 Remember Abraham Isaack and Iacob thy servants to whom thou swarest c. but here no oath is expressed the Lords word and promise includeth a secret oath and that oath which the Lord expressely made to Abraham concerned also his seed Mercer 3. The land is here promised to all Iacobs seed but it was to Abraham restrained in Isaack Ismael being excluded to Isaack limited in Iacob Esau excluded QUEST XI How the Lord is said to have ascended from Iacob Vers. 13. GOd ascended from him or over him in the place c. 1. God in respect of us is said to ascend and descend who otherwise filleth every place with his maiestie and presence when he sheweth any visible signe of his glorie as here to Iacob Mercer 2. The word is magnal over or upon him whereupon the Hebrews note that the righteous are as the Lords chariot wherein he is as it were carried Mercer 3. This ascending of God was truly fulfilled in Christ who ascending in person to his father draweth vs by faith after him and with his divine presence still comforteth his Church Calvin 4. Where it is added in the place where he talked with him c. it sheweth the dignitie and prerogatiue of Bethel which Iacob for the same cause so much honoured as also how familiar unto Iacob these heauenly visions were that Iacob without astonishment could perceive the Lord ascending from him Mercer QUEST XII What place Bethel was which Iacob the second time so calleth Vers. 14. IAcob set up a pillar c. vers 15. he called the name of the place Bethel c. Tostatus is deceived that thinketh this Bethel to be Jerusalem another from that Bethel which Iacob so called before when he went into Mesopotamia because saith he hee went from Bethel to Bethlem which is distant but foure miles from Jerusalem but the other Bethel is remote from Jerusalem twentie miles for it cannot be shewed that ever Jerusalem was called by the name of Bethel and though Bethel were so farre off from Bethlem that is no argument for this opinion for the text sheweth not in what time Iacob came from Bethel to Bethlem but onely that Iacob departed from Bethel vers 16. 2. Neither is this a rehersall of that which Iacob had done before in Bethel as Calvin but he erecteth a pillar againe as a monument of this second apparition the other pillar which hee seâ— before being either prophaned or in the space of thirtie yeares defaced Iun. 3. Iacob both buildeth an altaâ— in this place to offer sacrifice unto God vers 7. and erected a pillar as a memoriall of this heavenly vision unto men Mercer 4. He confirmeth the same name Bethel which he had given it before like as Isaack reneweth the name of Beersheba Gen. 26. which his father had imposed upon that place 5. He both calleth the place where the altar was Bethel vers 7. as also the whole circuit of ground about it where he reared the pillar vers 15. sic Mercer Cajetan QUEST XIII How farre Iacob was from Bethlem when Rachel traveled Vers. 16. WHen he was a fields breadth from Ephrata c. 1. Neither is the Hebrew word Cibrath here vsed a proper name of a place as the Septuag reade for they translate it otherwise themselves Gen. 48.7 hippodromum an horse race 2. Neither can it be derived of cabir which signifieth much as R. Menaham and Oleaster as though a great part of their iourney were behinde and as Geneven translate halfe a dayes journey for Ramban that had seene those places saith Rachels monument is not one mile from Bethlem Borcardus not above the flight of an arrow 3. Neither is it like to bee derived from the word cebarah which signifieth a sive as Beres Rab. to betoken the spring time when the ground is plowed and as it were sifted or as Hierome deriveth it from barah to chose and maketh caph not a radical but a servile letter because it was now the spring the choyce time of the yeare for the word kibrath must needs be taken for a space of ground 2. King 5.15 where Gehezi followeth after Naaman 4. But this word betokeneth a small space of ground Pegninâ— readeth a mile the Chalde stadium a race the Septuagint hip podromum a horserunne or race Oukelos as much ground as may be plowed in a day and so it may either be derived from kebarah as Rabbi Leui to signifie the plowed tilled or sifted fields which are not farre from the citie or making the letter caph to be none of the radicals it may be derived from Barah which is to eate as Kimhi and may be taken for so much ground as one may well goe before his first eating that is his break-fast a morning walke QUEST XIIII Why Iacob calleth his sonne Benjamin Vers. 18. SHee called his name Benoni but his father Benjamin Iacob changeth the name of his sonne whom Rachel named the sonne of her sorrow lest it might have brought still to his remembrance the losse of his deare wife he calleth him Benjamin the sonne of his right hand 1. Not for that he onely was borne in Canaan in the south part which is at the right hand if one turne his face to the Sunne rising as Rasi Mercer 2. Nor yet because he was borne in Bethlem within the tribe of Iudah as Ramban 3. Nor because he bare this heavie crosse strongly as Lyranus 4. Or to shew that he had strength to beget a child in his old age as Oleaster 5. But rather to signifie how deare he should be unto him for his mothers sake to be alwaies at his right hand Muscul. Iun. as also Iacob alludeth to the name that Rachel had given declining as little as might be both from the sound and sense for Benoni signifieth the son of labour or strength so consequently doth Benjamin the son of the right hand where the strength lieth Mercer QUEST XV. The causes of Rachels hard travel which procured her death Vers. 19. THus died Rachel c. Rachel died in trauaile 1. it is impertinent here and vnnecessarie to shew the cause of perilous difficult trauaile which may be caused 1. Either by some defect in the wombe 2. Or by the greatnes of the infant or the indisposition thereof in the wombe or some other want in that behalfe 3. Or when the mother laboureth of some other disease 4. Or the woman beeing long in trauaile 5. Or be given to rest and so not breathed for Aristotle saith that exercitatio facit ut spiritum reâ—inere possint in qua re facilitas partus conciliatur exercise causeth that they hold their breath which maketh the birth easie Perer. ex Aristot. wherupon Plinie writeth oscitationâ—m
Secondly Iacob putteth on sackcloth which was a ceremonie used in the East Countreyes to testifie their humility as Benhadads servants presented themselves before the King of Israel with sackcloth about their loines and ropes about their necks suing for pardon 1 King 20. Perer. QUEST XXVIII Who were those sonnes and daughters that comforted Iacob Vers. 35. THen all his sonnes and daughters rose up c. 1. These were not properly Iacobs daughters as the Hebrewes imagine that with every sonne Iacob had a daughter borne which they afterward married for such marriages the world being now multiplied were not in use among the faithfull Mercer 2. Neither could Iacobs sonnes the eldest not exceeding twenty foure or twenty five yeares not above seven yeares elder than Ioseph have daughters of that age able to comfort their father as Musculus thinketh they were therefore Iacobs sonnes wives that were his daughters in law 3. Neither did Iacob refuse to bee comforted because as the Hebrewes thinke where wee know certainly of the death of our friend we cease mourning but not where it is uncertaine whether they be dead or no for Iacob did perswade himselfe here that some wilde beast had devoured Ioseph but the greatnesse of his griefe would admit no consolation Mercer 4. We see the hard and cruell hearts of Iacobs sonnes that willingly did suffer their father to continue in this griefe and that with fained words they seemed to comfort him concealing the truth Luther 5. So it is added his father wept for him not Isaack who indeed was yet living as some thinke Aben Ezra Iun. But Iacob mourned for Ioseph his brethren mourned not but the father sorroweth for his sonne Muscul. QUEST XXIX Potiphar how he is said to be an Eunuch Vers. 36. TO Potiphar an Eunuch of Pharaohs 1. This Potiphar was not indeed an Eunuch or gelded man as the Septuag reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he had a wife and a daughter married afterward to Ioseph 2. Neither for the same cause can that conceit of R. David have any likelihood that Potiphar was an Eunuch in part as retaining still the nerve or sinew though not the other instruments of generation 3. Neither is there any ground of that tradition of the Hebrewes that God caused Potiphars privie parts to wither and drie up because he thought to abuse faire Ioseph to his filthy lust 4. But whereas Eunuches were at the first used by Kings and Princes to wait upon their Queenes Esther 2.14 and so were as the Chamberlaines and neare unto their persons as Harbonah was to King Assuerus Esther 7.9 Hence the name of Eunuch was taken generally to signifie a Courtier Prince or great man toward the King as the word is used 2 King 8.6 The King commanded an Eunuch or one of his Princes to restore unto the Shunamite her lands and in this sense is Potiphar called an Eunuch that is one of Pharaos princes or courtiers as the word Saras signifieth sic Chal. Mercer Iun. with others QUEST XXX What officer Potiphar was to Pharao PHaraos chiefe Steward or master of the guard 1. For we neither reade with the Septuag Pharaos chiefe cooke although the word tabach be sometime used in that sense 1 Sam. 9.23 which reading Iosephus Philo and Ambrose follow 2. Neither yet was he Pharaos chiefe steward as some reade B.G. 3. Nor the chiefe captaine of his souldiers as both the Chalde and Hierome translate 4. But seeing the word tabach signifieth to kill and so the word is indifferently applyed both to Cookes and Butchers that are the slaughter men of beasts and to souldiers that kill men in battell and executioners that put men to death that are condemned by the law It appeareth that this Potiphar had the chiefe charge of those that were adjudged to imprisonment or death as Pharaos two officers his chiefe Baker and Butler were committed to his charge Gen. 40.3 and so may be well thought to be the chiefe Marshall or Captaine of the Guard unto Pharaoh Iunius Mercerus 4. Places of Doctrine 1. Doct. The father is as the Sunne and chiefe in the house Vers. 9. THe Sunne Moone and Stars did reverence unto me c. Ioseph by the Sunne and Moone understandeth his father and mother The father then of the house by Gods ordinance as the Sun from whom the wife as the Moone the children as Stars must receive their light and direction in every family Muscul. for the Apostle saith concerning wives If they will learne any thing let them aske of their husbands at home 1 Cor. 14.35 and concerning the rest the same Apostle saith Having children under obedience with all honesty 1 Timoth. 3.4 2. Doct. The Prophets did not forsee all things but what was revealed unto them AGaine he dreamed c. Ioseph as Bernard well noteth did by the spirit of prophecie foresee his exaltation yet his humiliation and captivity was not declared unto him though this was nearer than the other tractat de gradib humilitat Whereby we see that the Prophets did not foresee all things neither had they a propheticall spirit residing with them whereby to foretell what they would but they onely knew those things which it pleased God to reveale unto them as the Prophet Ieremie at the first did not perceive the falshood of the Prophet Hananie that prophesied of their returne from captivity after two years but wished that it might fall out even so till the word of God came unto him Ier. 28.6.12 3. Doct. True obedience followeth not the words but the minde of the commander Vers. 7. IOseph went after his brethren and found them in Dothan c. Yet his father sent him onely to seeke them in Sechem vers 12. Ioseph sheweth his prompt obedience in not strictly tying himselfe to his fathers words but fulfilling his minde Iacob spake but of Sechem to Ioseph but he knowing that it was his meaning that hee should seeke out his brethren followeth after them to Dothan that hee might finde them out Muscul. by which example we are taught what kinde of obedience is most accepted with God not to keepe onely the letter of the law as the Scribes did whose corrupt glosses our Saviour confuteth Matth. 5. but to observe the true meaning and sense thereof 5. Places of Confutation 1. Confut. The Latine text corrupt and not justifiable Vers. 2. WHen Ioseph was seventeene yeares old The Latine text readeth most corruptly When Ioseph was sixteene yeare old which reading Perer. would justifie by these reasons 1. The Latine text understandeth sixteene yeares complete the Hebrewes seventeene yeares now but begun 2. He thinketh that the Latine translator set downe divers things whereof no reason can bee given not without the secret instinct of the spirit Pererius disput 1. in Gen. cap. 37. Contra. 1. It is the manner of the Hebrewes when they set downe a number of yeares to make the account by full and complete yeares as is manifest by the phrase here used He
Ambrose The third is their impudent behaviour and continuall solliciting as here this unshamefast woman did day by day move and provoke Ioseph Vers. 10 ex Perer. 4. Observ. The occasion of evill to bee avoyded Vers. 10. HE hearkened not unto her to lie with her or bee in her companie Ioseph would avoid all occasions that might draw him into the least suspition of evill Muscul. So the Apostle saith Abstaine from all appearance of evill 1 Thess. 1.22 He that will not be inticed to adulterie drunkennesse and such like must shunne and avoid the companie of such 5. Observ. The unstable affections of the wicked Vers 14. SHee called to the men of the house This wicked womans love was turned into hatred such was Amnons filthie love or lust rather toward Thamar whom he hated as much after his uncleane act as hee doated upon her before 2 Sam. 13.15 Such are the affections of the wicked variable inconstant inhumane unstedfast 6. Observ. God visiteth his children even in prison Vers. 21. THe Lord was with Ioseph and shewed him mercie c. Though Ioseph was closed up in the darke dungeon yet God was his light and comfort as it is in the Psalme Vnto the righteous ariseth light in darkenesse Psal. 102.4 Visiâ—at deus in carcere suos God doth visit his even in prison as Christ saith in the person of his members I was in prison and ye did not visit mee Matth. 25. Thus God visited Paul and Silas being fast in the stocks in the inner prison when at midnight they sung a Psalme unto God Act. 16.25 CHAP. XL. 1. The Method or Argument THis chapter sheweth first what favour Ioseph found for the time present at the hands of the keeper and how he was set over the other prisoners vers 1. to vers 5. Secondly how by the interpretation of certaine dreames he made away for his deliverance and preferment following where first the dreames are rehearsed unto him the dreame of Pharaohs chiefe Butler apart as also the dreame of the chiefe Baker then Ioseph expoundeth the dreames the interpretation of the one was good of the other unhappie lastly is shewed the divers successe of these dreames according to Iosephs interpretaâ—â—â—n vers 19. to the end 2. The divers readings v. 1. It happened that two Eunuches offended H. the rest have not this clause but onely that the Butler and Bakâ—r offended The chiefe Butler and chiefe Baker S. The Butler and Baker caet v. 1 The Butler and Cooke T. Butler and Baker caet aphah signifieth to bake and to seeth and dresse meat it appeareth v. 17 that he had charge of the Kings meat v. 2. Pharaoh was angrie with them H. angrie with his two Eunuches S. two princes C. officers G. B. Courtiers T. Saris signifieth both and Eunuch and geâ—ded man as likewise a principall officer or man in authoritie v. 3. He sent them into the prison of the Captaine of the souldiers H.C. of the chiefe steward G. B. praefecti satellitum master of the guard T. principis lanionum the chiefe slaughter-man P. see before chap. 37.36 of the divers readings of the word tabach v. 3. In the place where Ioseph lay S. lay bound caet the house of them that were bound where Ioseph lay bound G. the round tower T. Soâ—ar a round vaulted place v. 5. They dreamed both a dreame the same night H. both one dreame in one night S. every one his dreame catâ—r Their visions were of their dreame S. each mans dreame of a divers interpretation S. according to the interpretation thereof câ—t The Butler and Baker of the King of Egypt which were bound in prison all have this clause but the Latin v. 13. Pharaoh shall remember thee C. remember thy service H. thine office S. â—â—mber thy head or â—eavie thine head T. lift up thy head B.G.P. heb v. 16. Three baskets of meale S. filled with principall or white bread C. three white baskets G. P. three white wicker baskets B. baskets full of holes T. char signifieth white and full of holes v. 17. All kinde of baken meats for Pharaoh cat all kind of meats dressed by the art of coquerie T. see before v. 1. v. 23. He forgot his interpreter H. remembred not Ioseph but forgâ—t him caet 3. The explanation of doubtfull questions QUEST I. What the offence was of Pharaohs chiefe Butler and Baker Vers. 1. THe Butler offended c. 1. This Butler and Baker that offended were not the under officers and therefore they which were set over them were punished as R. Ephraim Carus thinketh for it had not beene justice to punish one for an others fault but the same parties which offended were committed 2. Neither was this their offence because Pharaoh found a flye in the cup and a little stone in the bread as some Hebrewes imagine it is not like that so wise a Prince would punish so small offences with death some thinke they had attempted the chastitie of Pharaohs daughters but it is most like that it was some conspiracie or treason against the life of Pharaoh as we reade in the booke of Esther that two Eunuchs conspired against Assuerus Mercer QUEST 2. How the chiefe Butlers head is said to be lift up Vers. 13. WIthin three daies shall Pharaoh lift up or leavie thy head c. 1. Iunius exposition here is too curious that referreth this to that use and custome of tables made with rowes and ranks of holes with pegges against the which were written the names of the officers with their ministerie and services and that this peg is called the head and the boord or table the base or seat to the which the peg should be removed which signified the restoring of him to this place againe 2. I had rather with Mercerus understand by lifting up or leavying the head the numbering of him among the rest as the phrase is used Exod. 30.12 When thou liftest the head of the children of Israel that is takest the summe of them 3. But we neede not search further than with Musculus to take the plaine and ordinarie sense who by lifting up or leavying the head understandeth his advancement and restoring to his former condition as the head of Ioachim King of Iudah is said to be lift up when he was delivered out of prison 2. King 25.27 QUEST III. Whether Ioseph offended in making request to the Butler to remember him Vers. 14. HAve me in remembrance c. 1. The Hebrewes doe reprehend Ioseph for trusting to this meanes of his deliverance say that for this cause he was chastised with two yeares longer imprisonment to the same purpose writeth Augustin serm 82. de temp But although Ioseph was content to use the meanes which was offered yet there is no doubt he relied upon Gods providence still theerfore Ioseph is here reprehended without cause 2. Neither doth he make sale of his spirituall and propheticall gift
beside he reckoneth Manasses and Ephraim which came not downe with Iacob but were in Egypt Perer. in Genes 46. numer 25. Contra. 1. It is untrue that Phares and Benjamins sonnes were then unborne at Iacobs going downe into Egypt I have shewed before quast 9. how it is not unlikely but they might very well be all then borne otherwise Moses words should not be true all the soules which came with Iacob into Egypt vers 26 if these came not with him 2. Ephraim and Manasses came not downe with Iacob and therefore they are not in the first number of 66. but they were borne before Iacob descended not afterward and therefore are fitly comprehended in the other account of 70. 3. Wherefore seeing the Septuagint reade 75. Moses numbreth but seventy in all eyther Moses must be in an error or they for both cannot agree with truth 6. Places of morall use 1. Mor. Not to take a journey in hand without prayer Vers. 1. IAcob offered sacrifice to God Iacob would not take this long and perilous journey in hand but first he calleth upon God to consult with him and prayeth that his journey bee prosperous which example teacheth us not to enterprise any journey or to take in hand any businesse of waight without prayer Muscul. so did Abrahams servant Gen. 24. so did Iacob Gen. 28. 2. Mor. To provide as much as in us lieth not to be chargeable to others Vers. 6. THey tooke their cattell and their goods Though Pharaoh sent them word to take no care for their stuffe yet they provided having of their owne to be as little chargeable as they might to others not like to some that are carelesse for themselves and rely altogether vpon the helpe of others Muscul. this made S. Paul to labour with his owne hands that he should not be grievous to others although it was their dutie to maintaine him 2 Cor. 11.8 3. Mor. The hatred of the world maketh us cleave faster to God Vers. 34. EVery sheepe-keeper is an abomination to the Egyptians God turned the hatred of the Egyptians to their great good for by this meanes they had a place provided by themselves where they might quietly serve God Calvin so when the righteous are hated of the world it causeth them to sequester themselves from the vaine delights thereof and cleave more nearely to God as the prophet David did when his enemies hated him but I gave my selfe to prayer Psal. 109.5 CHAP. XLVII 1. The Method and Argument FIrst in this chapter is set forth the manner of entertainment of Iacob and his sonnes at Pharaohs hands and Iosephs First concerning Iacobs sonnes Ioseph presenteth five of them before the king vers 2. 2. Then they make their request vers 3 4. 3. Pharaoh granteth it vers 5.2 Concerning Iacob he first saluteth Pharaoh 2. Communeth with Pharaoh about his age vers 9.3 taketh his leave 4. Ioseph placeth his father and brethren in the land of Rameses and nourisheth them vers 11.12 Secondly there is declared the extremity of famine and dearth in Egypt 1. They gave all their money for corne vers 13 14. 2. They sell all their cattell and goods for food vers 16 17 18. 3. They sell themselves and their grounds for bread vers 19 20. to v. 27. In this last sale these particulars are expressed 1. Ioseph taketh possession of their grounds by removing of the people from one place of the land to another vers 21. 2. The immunity and priviledge of the princes or priests 3. The covenant that Ioseph maketh for the fift part of the increase and the peoples consent vers 23. to 26. 3. The law established vers 26. Thirdly concerning Iacob there is set forth 1. The time of his dwelling in Egypt and his age vers 27 28. 2. The promise and oath which Ioseph maketh to Iacob to burie him with his fathers in Canaan and Iacobs thankefulnesse to God vers 30.31 2. The divers readings v. 2 he tooke the last of his brethren H. G. P. from his brethren S. of the company of his brethren â— part of his brethren T. G. michtsah a part or end v. 10. Iacob blessed the king H. blessed Pharaoh câ—t v. 12. giving food to every one H. wheate by the body S. providing bread according to every ones family C. nourished them with bread even to the young children G. with bread to the mouth of the little ones â— that is as put into their mouth T. as the father of the house he provided bread for all from the great to the small v. 13. there was no bread in all the world H. in all the land 〈◊〉 v. 13. the land of Egypt and Canaan oppressed with famine H. famished B. G. failed or fainted because of the famine C. S. were mad or at their wits end because of the famine T. labah to be mad to faile that is they did murmure or were mutinous because of the famine v. 18. that we be not destroyed of my Lord. S. we will not hide from my Lord. cat v. 21. and he made the people servants to Pharaoh S. H. he removed the people from citie to citie or into â—â—â—taine cities caet v. 2â— the land of the officers or governours bought he not T. the land of the priests cat he cohen signifieth both a prince and priest v. 22. the priests had a portion out of the common barns H. of Pharaoh cat v. 27. and the Israelites dwelt in Egypt T. and Israel dwelt cat v. 28 and he lived· H. and Iacob lived caet v. 31. he worshipped upon the top of his rod. S. he worshipped toward the beds head B. G. prayed toward the beds head C. Bowed himselfe upon the pillow T. caet mittah with cametz signifieth a bed mitteh with three pricks a rod the Apostle followeth the reading of the Septuagint Heb. 11. which translation was then of great authority in the Church the sense being not much differing 3. The explanation of doubtfull questions QUEST I. Which five of his brethren Ioseph preferred to Pharaoh Vers. 2. Ioseph tooke part of his brethren 1. Because the word here used chetzah signifieth an end or extreame part some thinke that Ioseph tooke five of the uppermost or chiefest of his brethren in person and wisdome sic Lyran. Tostat. so is the word used Iud. 18.2 where the children of Dan sent out five of their strongest men 2. Some thinke he tooke five of the lowest or meanest that Pharaoh should conceive no liking to make them courtiers sic Oleaster but the word here signifieth not an end or extremitie but only a part as shall be shewed 3. Some say that beside Iudah Ioseph tooke one of every of Iacobs wives sonnes that he should not be partiall Cajetan but that is uncertaine 4. Some Hebrewes goe yet further and shew which five they were namely Ruben Simeon Levi Isachar Benjamin five of the weaker sort and therefore their names are not doubled or
excellent and he shall be nourished with the delights of Kings C. Assher his bread shall be fat and he shall give pleasures for a King caet v. 21. Nepthali his lot shall fall in a good ground c. they shall praise and blesse over them C. Neptali a trunke or post remissus sent backe sending forth beautie in the branch S. Nepthali as an hinde let goe or sent forth giving goodly words caet aial signifieth an hart and a post oomer a word amir an high branch v. 22. Ioseph a sonne increasing H.S.C. a fruitfull bough cater ben sig a sonne and a bough Pleasant to behold H.S. as a fruitfull bough beside the fountaine caet gnen sig an eye and a fountaine His daughters ran upon the wall H.P. my young sonne returne unto me S. two tribes shall come out of his sonnes and shall receive their part and inheritance C. his small branches run upon the wall caet baenâ—th daughters branches v. 22. The men of dissention C. the archers or shooters caet v. 2.44 Their bowes were broken with strength S. his how abode strong caet jashab to sit to rest to continue The sinewes or strings of his arms were dissolved H.S. the arms of his hands were strengthened T.B.P. the hands of his arms were strengthened G. phazzaz to strengthen From thence Israel is strengthened of God thy father S. of whom was the feeder appointed by the stone of Israel G. of him shall come a shepherd or herd-man B the stone of Israel T.H.B.P. the Chalde translateth here very corruptly comming nothing neare the text thus the prophecie was fulfilled in them because he kept the law in secret and propounded his constant hope then gold was put upon his armes c. v. 25. The blessing of the earth having all things S. the blessing of the deep beneath caet With the blessings of thy father and mother C. with the blessings of the breasts and the wombe caet v. 26. The blessing of thy father and mother above the blessing of the stable hills S. the blessings of thy father shall be added above the blessings of my fathers C.B.G.P. the blessings of thy father are strong with the blessings of his fathers H. or of mine elders T.H. he Har an hill harah a father a progenitor v. 26. In the blessings of the everlasting hills S. untill the desire of the everlasting hills come H. which the Princes have desired which were since the world C. to the utmost hills of the world B. to the end of the hills of the world T.G. ta ah sig to limit avah to desire which was ruler over his brethren S. which was a Nazarite or separate among his brethren caet nazar to separate v. 27. In the land of Benjamin shall dwell the majestie of the temple and in the possession thereof the sanctuarie evening and morning shall the Priests offer sacrifices and in the evening they shall divide the rest c. the rest agree in the vulgar reading v. 31. There they buried Leah S. there Leah lyeth buried H. there I buried Leah caet v. 32. The possession of the field and cave therein of the sonnes of Heth. S.T. the purchase of the field c. of the sonnes of Heth. B.G.C.P. chanah sig both to possesse purchase this verse is omitted in the vulgar Latine 3. The Explanation of doubtfull questions QUEST I. Of the propheticall testament or Iacobs in generall Vers. 1· THen Iacob called his sonnes c. 1. Iacob not by any naturall instinct as some hold an opinion that the soule is more divine and apter to foretell things to come when death approcheth as Xenophon reporteth of Cyrus lib. 8. Plato of Socrates in apolog but by a divine inspiration doth prophesie what shall befall his children as Isaack did blesse his two sonnes Gen. 27. Moses the tribes of Israel Deut. 33. David blessed Salomon 1 Chron. 29. our blessed Saviour praied for his disciples immediately before his death Ioan. 17. Perer. 2. Iacob doth not blesse all his children three of them he censureth for their sinne Ruben Simeon Levi but Moses blesseth all the tribes Deuter. 33. the cause is not as R. Salomon imagineth that Iacob purposed to blesse all but being forsaken of Gods spirit and beside himselfe he falleth into a fit of phrensie which were impious to thinke Perer. 3. Some make question whether Iacob spake these words or Moses rather so penned them Mercer But it is more like that Iacob being moved by the spirit spake after this concise manner as a prophet though not altogether in the same forme of words· 4. Some doe wonder how Moses should come by the knowledge of these words which Iacob spake 200. yeares before to his sonnes in a corner they may as well muse how Moses should describe the particular places of the land of Canaan which hee never saw and set downe the historie of the creation which things Moses might have by godly tradition but most of all by the revelation of the spirit Calvin 5. Iosephus is too slender in the reporting of this propheticall speech of Iacob making onely mention thereof in generall that he prophesied how his children should inherit the land of Canaan lib. 2 antiquitat Some other have beene too bold to forge other fables upon this occasion as Origen maketh mention of a booke entituled The narration of Ioseph the sonne of Iacob tom 2. in Ioâ—uâ— out of the which he citeth certaine testimonies to prove the incarnation of Angels and the prognostication of things done in the world by the starres but Athanasius in Synops. holdeth this to be a forged booke so is that other called The testament of the twelve Patriarkes mentioned by Origen hom 15. in Iosun ex Perer. Some also of our own have beene too bold in allegorizing Iacobs words whereas the literall and historicall sense is full enough and containeth excellent matter Calvin QUEST II. What last times Iacob speaketh of GAther your selves c. I will tell you what shall come in the last daies 2. He calleth all his children to be present who were not all before assembled when Iacob blessed Ephraim and Manassâ—h and he stirreth them up also to attention to consider diligently what he saith Mercer 2. We need not with Rupertus by Iacobs sonnes to understand his spirituall seed the Church of Christ seeing this prophecie was literally accomplished in his carnall ofspring 3. By the lust daies wee understand not onely the times of the Messiah as David Kimhi Hierome and Lyranus will have it alwaies taken in the prophets but sometime it betokeneth the age next ensuing as Dan. 2.28 God sheweth the King what shall be in the latter daies that is vers 29. what shall come to passe afterward some part of his dreame fell out in the next times and age after Nabuchadnezzar Like as then in this place Iacob speaketh of the comming of the Messiah vers 10. so also he propesieth
of the division of the land of Canaan among his sonnes that came to passe 215. yeares after Perer. Iun. and therefore Iunius interpreteth the word â—chariâ—h in the times following that is afterwards 4. But Isidorus Pelusiota is much deceived who writeth lib. 1. epist. 365. that whereas Iacob intended to declare to his sonnes the mysterie of the incarnation of Christ because they were unworthy to heare it God turned his minde that he forgot what he purposed to say and told them of things past in stead of things to come to this purpose to prove the alteration and change of Iacobs judgement he wresteth that saying of Esay 40.27 why sayest thou O Iacob my way is hid from the Lord and my judgement is passed over of my God Contra. 1. The Prophet speaketh this not of the person but of the people and posteritie of Iacob 2. Iacob here doth reveale to his sonnes the mysterie of the Messiah 3. And most of Iacobs speech is propheticall of the times to come he onely in foure of them remembreth things done and past in Ruben Simeon Levi and somewhat of Ioseph ex Perer. QUEST III. Of Rubens prerogatives Vers. 2. RVben the beginning of my strength c. 1. This is the first effect of his strength Iun. whom he begot in the strength of his yeares Perer. as the Septuag expound the beginning of my sonnes 2. The Latine translator is deceived that readeth the beginning of my sorrow which some understand of the sorrow of travell in the first borne some of the Parents care when he beginneth to have children some of his fathers griefe because of his incest but this varietie of exposition ariseth of the mistaking of the word ooâ— which here signifieth strength not sorrow as it is taken Deut. 21.21 3. The excellencie of dignitie the excellencie of power some understand these words generally of Rubens dignitie Mercer The Chalde insinuateth three privileges due to the first borne the kingdome the birth-right the priesthood Hierom by dignitie understandeth his double part or gifts by power his command over his brethren but by dignitie rather he meaneth his preeminence over his brethren which is conueied to Iudah by power his double part which belonged to the eldership bestowed upon Ioseph Iun. QUEST IIII. How Ruben is said to be light like water Vers. 4. LIght at water thou shalt not be excellent 1. Some understand this lightnesse â—s water of Rubens intemperancie that his lust carried him away as water Hierom. Mercer 2. But it is better referred to the loste of his dignitie that as water runneth to the lower parts Tostat. and being powred out it leaveth nothing behind in the vessell as oile and wine doth Lyran. so he was fallen from his dignitie and birth-right Iun. 3. As the next word giveth this sense thou shalt not be excellent or increase for the tribe of Ruben did performe no excellent or worthy exploit Deborah reproveth them for their backwardnesse Iud. 5.15 and Ruben was but small in number in respect of other tribes Deuteron 33.6 Perer. QUEST V. How Ruben is said to ascend or goe up to his fathers bed and the divers expositions thereof THou diddest defile my bed c. We need not to enforce here a mysticall sense either with Ambrose to applie it to the Jewes who insulted against Christs humanitie which was as the bed of the Godhead and so defiled Gods bed or with Ruffinus that they profaned the law by the which God as it were dwelled with them by corrupting it with their glosses by preferring the carnall rites thereof before the grace of Christ or with the ordinarie glosse by Ruben to understand the Angels which waxed insolent against God and so were cast out of heaven as water or with Rupertus to expound it of heretikes who with corrupt doctrine defile the Church the habitation of God 2. And concerning the literall sense of these words 1. Neither doe we read thou hast defiled my bed by going up for gâ—ulah is not the infinitive but the preter tense Mercer 2. Neither is the meaning thy dignitie is gone for the word ieisugni hath a servile accent that joyneth it with the word following Mercer 3. Nor yet in saying my bed is gone up or ascended is the meaning that Iacob forsooke his bed and never lay with Bilha more as Kimhi or that the dignitie and honour of his bed was gone Mercer For the word gnalah is personally used before of Ruben not really of the bed 4. Therefore as before hee said in the second person Thou wentest up to thy fathers bed so here in the third person he speaketh to his sonnes in detestation of this fact He ascended or went up to my bed Iun. QUEST VI. Simeon and Levi how said to be brethren Vers. 5. SImeon and Levi brethren 1. Not so much brethren by nature as in this their evill purpose these two were thought to be the principall contrivers of Iosephs death if the rest would have consented some thinke that these two tribes put Christ to death Iudas of Simeon the Priests of Levi Mercer Though the rest of Iacobs sonnes consented to this action yet Simeon and Levi are named as chiefe 2. They are said to be cruell instruments in their compacts for so the word mechereth is better interpreted of carah to buy or bargaine than for their habitations as Mercer or swords as Hierome as before is shewed because they made a subtill agreement with the Sichemites Iun. And this seemeth to bee the meaning of the Septuagint who thus read They have finished the iniquitie of their purpose or invention 3. Their cruell and unjust enterprise herein appeareth 1. That the slaughter of the Sichemites was made against the peace and covenant concluded 2. They made a fraudulent league having no purpose to keepe it 3. They dishonoured their owne profession killing those which were contented to bee circumcised 4. And at that time when they were sore of cutting and to be pitied 5. They put not Sichem alone to the sword who had offended but all the rest of the Citie that were innocent 6. They were not content with the slaughter of men but made a spoile and havocke of the Citie Perer. QUEST VII What Iacob meaneth by his glorie Vers. 6 MY glorie bee not thou joyned with their assembly 1. Some by glorie understand good name and fame some the soule the glorie of the body Mercer But it rather here betokeneth the tongue which is the instrument of praise and glorie as it is taken Psal. 30.16 there the word translated tongue is in the originall chebodh glorie so that the meaning is that as hee gave no consent unto them in his heart so neither would he afford that action any approbation with his tongue Muscul. Iun. 2. R. Salomon expoundeth the first clause into their secret let not my soule come of Zimri his uncleane act who was of Simeon that in secret companied with Cozbi Numb 2.
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
masculine gender better than to read it in the feminine as V.L.I.A.P. Vers. 18. When they came to Revel their father I.G.B. cum câ—ter not Iethro L. Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar transposing it out of the 18. chapter but no such thing is in the Hebrew Vers. 23. It came to passe after these dayes I.A.P.S. rather than in processe of time G. B. or when many dayes were past V. the sense rather than the words dayes are here put for yeeres for this was 4â— yeeres after 3. The explanation of doubtfull questions QUEST I. Of Amram Moses father Vers. 1. THere went a man of Levi. This was Amram the sonne of Kabath the sonne of Levi who lived 137. yeeres Exod. 6.20 he was borne as Eusebius writeth 14. yeeres before the death of Ioseph that is 55. yeeres after Iacobs going downe into Egypt who saith he begat Moses at 77. yeeres Perer. Moses yet maketh no mention of his parents names lest he should seeme to boast of his parentage Ferus 2. The Hebrewes have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite who was in the dayes of Ieroboam that is above sixe hundred yeeres for from the going of Israel out of Egypt unto the fourth yeere of Salomons reigne are numbred 480. yeeres adde unto these 77. yeeres of Amrams age when he begat Moses and 80. yeeres the age of Moses at the returne of Israel out of Egypt so we shall have above 600. yeeres whereas the Scripture testifieth that he lived but 137. yeeres 3. But that which Ioseph reporteth is more probable that this Amram being a faithfull man praying unto God for his people had a vision wherein hee was bid to bee of good comfort and that the childe whose life was sought should be his sonne who should be preserved from the Egyptians rage and be the deliverer of his people Ioseph lib. 2. cap. 5. but seeing the Scripture maketh no mention we may bee at choise whether we will receive this report QUEST II. Why it is said he went and tooke NOw it is said he went not that he went to any other place or Citie for seeing his wife was of the same familie of Levi it is like that they did dwell not farre asunder 2. Neither it is understood of his returning to his wife from whom he had sequestred himselfe to fasting and prayer as Ferus for this text evidently speaketh of his first taking of her to wife 3. But hereby is shewed his advised purpose and determination in taking her to wife as also some notable thing insinuated to follow as it is said that Ruben went and lay with his fathers concubine Gen. 25. Simler QUEST III. Of Iacobed Moses mother whether she were aunt or cosine German to Amram TOoke to wife a daughter of Levi. This was Iocebed 1. who was not the daughter of Amrams uncle and so cosine Germane to Amram as the Septuagint Latine translator to whom consent Lyranus Montanus Cajetanus Pererius with others for though it should be granted that the Hebrew word Ded doth sometime signifie the uncles sonne as Ierem. 32.12 Hananâ—el is called Ieremies uncles sonne yet the word sonne may be supplied as before vers 8. he is called his uncles sonne yet seeing the Scripture evidently saith that Iocebed was borne unto Levi Numb 26.59 it is without controversie that she was Levies daughter sister to Rahath and Aunt to Amram being his fathers sister Exod. 6.20 2. But yet the Hebrewes are farre wide that would have Iocebed borne about that time that Iacob went downe into Egypt for then she should have beene about 135. yeeres old elder by fortie yeers than Sarah when she bore Isaack and if Moses birth had beene so miraculous the Scripture would not have concealed it ex Perer. And the Scripture beside saith that she was borne to Levi in Egypt Numb 26.59 3. Neither was this Iocebed another of the same name beside the daughter of Levi as some thinke seeing that the she is said to be Dodatho his that is Amrams Aunt Exod. 6.20 4. The sounder opinion then is that this Iocebed was the naturall and proper daughter of Levi the Scripture so testifying and of this opinion are Vatablus Paguine Iunius with the Chalde Paraphrast and Simlerus with others Thostatus conjectureth well that Levi might beget her at 100. as Abraham begat sonnes at 137. after Sarahs death who lived 127 yeeres being 10. yeeres younger than Abraham and Iacob at 107. begat Benjamin And it is not unlike but that Iocebed at 68. yeeres might beare Moses in those dayes women might continue child-bearing till then but howsoever this computation be counted yet it is evident out of Scripture that Iocebed was daughter unto Levi and therefore all disputation to the contrarie is needlesse QUEST IV. Why such mariages were tolerated in those daies NOw though afterward such mariages betweene the aunt and the nephew were forbidden by the Law directly Levit. 19. yet it need not seeme strange that then such mariages were in use even among the faithfull 1. Because as Thostatus saith it was ante legem datam before any law was published As Abraham married his brothers daughter Iacob married two sisters 2. The paucitie and the fewnesse of the righteous seed is to be considered and the confusion of those times which made those things to be tolerated Iun. Annot. 3. They had a desire to match in their owne kindred as Abraham Isaack and Iacob did and by that meanes they joyned often mariage in neere degrees of kindred Simlerus QUEST V. When Amram married his wife COncerning the time when this man of Levi tooke his wife though it be mentioned after Pharaohs cruell edict yet it was done before 1. Because Aaron was elder than Moses by three yeeres Exod. 7.7 and Miriam Moses sister elder than he for she was of discretion to watch what should become of the babe the conservation therefore of these children sheweth that this cruell edict tooke no place then 2. Neither is it likely that it continued long after Moses birth for if all the male children had beene cut off after Moses birth who was 80. yeeres old when Israel came out of Egypt then there should have beene few or none under that age that went out and although by some secret provision some infants might have escaped yet considering the strait and diligent search which was made as the Hebrewes thinke every three moneths such a multitude in all likelihood could not have beene preserved as went out of Egypt therefore it is not unprobable that Iosephus writeth that an Egyptian Priest told Pharaoh that about that time a child should be borne which should bee the ruine of him and his Kingdome and that Pharaoh thereupon did especially at that time give charge to destroy the infants to meet with that childe as Herod did cause to bee put to death all the children in
worthie si quis salva fide refugiat periâ—ulum instans If one not violating his faith doth shun the instant danger unlesse we will say that Christ when he escaped out of their hands that sought to stone him did it of feare Luke 4. But I rather preferre the 7. exposition before touched QUEST XXII Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath beene made of that place to the Hebrewes it shall not be amisse briefly to shew the meaning of those other words of the Apostle vers 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt 1. We refuse here the exposition of Lyranus that he calleth the rebukes of Moses the rebukes of Christ because by faith foreseeing what Christ should suffer hee by Christs example was confirmed to endure the like for in this sense they are Moses rebukes rather than Christs 2. Neither are they called Christs rebukes because they were such as Christ commendeth Blessed are they that suffer persecution for righteousnesse sake Matt. 5. 3. or for that Christ was to come of that people and therefore their rebukes are counted the rebukes of Christ Cajetan 4. or because Moses was a figure of Christ and suffered the like rebukes because that as Moses left the Court and palace of Pharaoh to be partaker of the afflictions of his people so Christ descending from heaven tooke upon him our infirmities Oecumenius Theophylact. 5. But they are called Christs rebukes because he suffereth in his members and accounteth their afflictions as his owne in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake which is the Church Col. 1.24 QUEST 23. Why Pharaoh sought to slay Moses Vers. 15. PHaraoh heard of this matter and sought to slay Moses The causes why Pharaoh sought Moses life Iosephus alleageth to be these three 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians 2. They feared him as like to be one that aspired to great matters and might seeke some innovation and change in Egypt 3. The Egyptian Priests did prophesie of him that he was like to prove very dangerous to Egypt By these meanes the King was incensed against him But I rather approve that which Philo writeth that Pharaoh was not so much moved against Moses for the death of one Egyptian as for that by this he perceived that Moses was a friend and favourer of the Hebrewes whom he accounted his enemies and an enemie to the Egyptians his subjects and friends Philo lib. 1. de vita Mosis QUEST XXIV The causes why Moses lived in exile and banishment 40. yeares Vers. 15. THerefore Moses fled Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham and that tenne yeeres onely remained of the affliction of the people which was to continue 400. yeeres in one place and other Genes 15.13 Moses thought to prevent the time there being but tenne yeeres to come and therefore God punished his presumption with fortie yeeres exile But this cannot stand with the Apostles testimonie of Moses that by faith he forsooke Egypt if it were a worke of faith how could it be a punishment for his presumption Therefore the causes of Moses flight and exile are better touched by Ferus 1. That the people should not depend upon man but trust in God for their deliverance 2. That Moses might be weaned altogether from the pleasures of Egypt and delicate life in Pharaohs Court 3. That he might be taught that the deliverance of Israel should not be by sword or strength but by the spirit of God 4. To punish the peoples ingratitude for not more thankfully accepting of this benefit that God had stirred them up a deliverer for not onely this Hebrew whom Moses rebuked rejected his calling but generally all the people made light of it as S. Stephen sheweth Act. 7.25 QUEST XXV Of Midian what countrie it was and where situate Vers. 15. ANd dwelt in the land of Midian 1. This was the chiefe Citie of the Midianites so called of Midian one of the sonnes of Keturah by Abraham it was situate in Arabia upon the red sea as Iosephus 2. Hierome saith there were two Cities of this name one on the South part of Arabia by the red sea the other by Arnon and Arcopolis the ruines whereof were to be seene in his time 3. The whole Countrie was called Arabia where the Midianites Amalekites Israelites dwelt together Philo. And these Arabians were called Petrei of their metropolis or chiefe Citie Petra Borrh. 4. This Midian was not farre from Mount Sinai for thereabout did Moses keepe his father in lawes sheepe Exod. 3. and thither came Iethro with Moses wife and children and S. Paul placeth Sinai in Arabia Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication Numb 25. These Midianites oppressed Israel seven yeeres of whom Gideon slew 135000. Iud. 8. QUEST XXVI Rehuel Iethro Hobab whether the same Vers. 18. ANd when they came to Rehuel their father c. This Rehuel was not the same with Iethro as the Septuagint and Latine translator here read Iethro and as Hierome thinketh they were two names of the same man 2. Neither had he foure names Iethro Rehuel Hobab Keni as Thostatus Lyranus for Hobab was the sonne of Rehuel Numb 10.29 and hee was called Keni of his nation and countrey because he was a Kenite Numb 24.21 Iunius 3 Pererius also is deceived thinking that Hobab was not Moses father in law but his wives brother and his father in lawes sonne because saith he Moses father in law departed from them at Mount Sinai Exod. 18. but Hobab staied with them still and was their guide in the wildernesse Numb 10.31 But Pererius herein erreth also for these two stories of Iethro and Hobab Exod. 18. and Numb 10. must be joyned together they were both one man and hee tooke his leave of Moses as it is shewed Exod. 18. but he returned againe unto them before they departed from Sinai to be their guide as Moses requested Numb 10. and it is like he brought his kindred and family with him because the Kenites are read afterward to have cohabited with Israel Iudg. 1.16.4 Wherefore Rehuel was grandfather unto Moses wife called also their father after the manner of the Hebrewes Iethro and Hobab are the same for they are both said to be the father in law of Moses Exodus 18. and Num. 10.29 and Hobab and Iethro was the sonne of Rehuel ibid. Iun. QUEST XXVII Whether Rehuel were Prince and Priest of Midian Vers. 16. ANd the Prince of Midian c. The Hebrew word is Cohen which signifieth both Prince and Priest and one that is preferred or exalted in any office or authoritie as Davids sonnes are called cohanim
3. Wherefore it is like that the Elders also went in but Moses and Aaron onely are named as the principall as vers 4. Pharaoh in saying get ye to your burthens speaketh not to Moses and Aaron onely but to the other Israelites with them Iunius Simlerus QUEST III. Whether Pharaoh were altogether ignorant of God Vers. 2. I Know not Iehovah 1. Paulus Burgens thinketh that Pharaoh so spake because the name Iehovah was not knowne to him But it is not like that Moses would use a strange name of God which Pharaoh understood not 2. Thostatus thinketh that hee simplie denied not God but that he was Iehovah that is the ruler and governour of the world that seeth and beholdeth all things But this is too curious and it seemeth that Pharaoh had no good opinion of the Godhead and divine power 3. Therefore whereas there is a twofold knowledge of God the one naturall by the creatures the other spirituall by the word of God the first onely sheweth that there is a God the other teacheth who that God is and how to be served it is like that Pharaoh was not altogether void of the first which he abused detracting from the true God and giving the divine honour unto filthie Idols but the true God he was utterly ignorant of Borrh. 4. So that beside his grosse ignorance hee in pride of heart contemneth and despiseth the true God Simler Hee acknowledgeth the God of the Hebrewes to bee no God and inferiour to the Idols of Egypt Perer. and of no such power to command him being King of Egypt Pellican and afterwards by plagues and judgements hee is taught to confesse and acknowledge God Ferus 5. And there are foure causes that for the most part doe bring men to denie God either feare as Peter denied Christ or grosse ignorance as the wicked thinketh there is no God Psal. 10.4 or corruption and wickednesse of life as the foole saith in his heart there is no God Psal. 14.1 or abundance of prosperitie which maketh a carnall man thinke that hee is sufficient of himselfe without God and therefore the Prophet prayeth that God would not give him too much Lest I be full and denie thee Prov. 30. 6. These three last did concurre in Pharaoh his ignorance wicked life and abundance of prosperitie Perer. QUEST IV. Why mention is onely made of going three dayes journey Vers. 3. LEt us goe three dayes journie into the desert c. 1. Some doe mystically apply these three dayes journie as Augustine to the Trinitie Ferus understandeth it of the purging of our thoughts words and works Perer. Of the way of Christians by faith hope and charitie Borrhaim observeth the like number of three dayes as chap. 19. when they are bid to sanctifie themselves against the third day Ionas was three dayes in the belly of the whale Christ rose the third day But such mysticall applications are but mens wittie devices 2. Neither is the conjecture of the Hebrewes sound that whereas it was not three dayes onely but three moneths journey unto mount Horeb where they sacrificed as appeareth chap. 19. they say a day is taken here for a moneth for thus Moses request should have beene captious and full of deceit 3. Therefore Moses maketh mention onely of three dayes journey as the Lord commanded him who knew that Pharaoh would not grant so small and reasonable a request that his inhumanitie might bee made manifest and so Gods judgements to be just Thostat Lyran. 4. And though God purposed that Israel should never returne into Egypt againe yet it was not necessarie nor convenient that all the Lords counsell should bee revealed to such a cruell Tyrant and herein Moses told no untruth but onely prudently concealed some part as the Lord directed him Simler QUEST V. What other things were said and done by Moses before Pharaoh COncerning other things said and done by Moses 1. Neither is it likely that Moses rehearsed unto Pharaoh the benefits which the Egyptians had received of him as Iosephus but rather he might make mention of Iosephs worthie acts done in Egypt 2. Neither is any credit to be given to Artapanus report alleaged by Eusebius how Moses caused fire to come out of the earth that being committed to prison his keepers were suddenly slaine and the gates opened of themselves and he came into Pharaohs chamber without any let and how certaine Priests for deriding the name Iehovah which Moses had written in a table were sudenly striken dead it is like if such memorable things had beene done Moses would not have omitted them Perer. Therefore to know the summe of Moses acts it sufficeth us to have recourse to the storie here pâ—nned by himselfe QUEST VI. In what sense Pharaoh saith they were much people Vers. 5. BEhold now much people is in the land and would ye make them leave their burthens 1. Some referre it to that which was said before vers 13. Moses gave this reason of his request that the people might be dismissed to sacrifice to God lest he come upon them with the pestilence and so Pharaoh should answer that although the pestilence came upon them he could spare many of them because they were a great multitude 2. Some thinke that Pharaoh objecteth to them rebellion that they being confident upon the strength and multitude of the people did gather them together and caused them to remit their works intending some mutinie Vatab. 3. Other doe make this to be the sense if the people having beene kept under by sore labour doe so increase how much more if they had their case sic Pellican Osiander Latin interpret 4. But it is best read with an interrogation Seeing they are much people would you hinder them and so their works should be intermitted that were so profitable and of such advantage to Pharaoh Iun. Simler This sense is most fitting and agreeable to the text as may appeare by the scope thereof QUEST VII Why they used straw in making bricke Vers. 7. YE shall give the people no more straw 1. They used straw to make bricke both to temper the clay therewith that it might be firmer Lyran. as also to cover it and keepe it from parching and chapping by the sunne as also to burne the bricke with Simler 2. There was great use of bricke in Egypt not onely because they wanted stone but for that the buildings made of bricke were durable and continued long as the wall that compassed Athens was made of bricke and Iupiters temple Plinl ib. 35. cap. 14. The same author also reporteth from Epigenes that there was bricke worke in Babylon of seven hundred yeeres continuance wherein the observation of the starres were graven Perer. 3. As for the allegories which are here devised as by the strawe to understand evill thoughts by the clay corrupt doctrine by Pharaoh the devill I omit them as humane devices QUEST VIII Whether Moses sinned in expostulating thus with God Vers. 22. MOses returned unto
this being admitted that some alteration of the tongue then happened yet this sheweth no more that this word Iehovah should not bee pronounced than other Hebrew words but that onely the manner of pronuntiation is changed which thing falleth out in all languages in continuance of time 4. Others thinke that Iehovah cannot be pronounced because the letters whereof it consisteth make no perfect sound 5. But the Hebrewes generally of a superstitions conceit doe forbeare from reading or naming Iehovah even in their Synagogues in the lecture of the Law thinking that holy name thereby to be prophaned and they would prove it by that place Lev. 24. â—6 that he which nameth the name Iehovah should be stoned Contr. 1. That the name Iehovah may safely be pronounced it is evident by this place because the Lord himselfe sheweth a difference betweene his name Iehovah and other names which Moses could not have understood if the Lord had not spoken it Againe if it bee not lawfull to be pronounced neither is it to be written if the Hebrewes doe the one why not the other they themselves doe allow that the high Priest may pronounce it in their solemne feasts in the Temple when they deliver that publike blessing which is prescribed Numb 6.24 Iehovah blesse thee and keepe thee it is not therefore simply unlawfull to utter that reverend name 2. That place alleaged serveth not their turne for beside that the word nakab signifieth as well to pierce through and consequently to curse as to name it is evident that the Lord speaketh not of simple pronouncing the name of Iehovah but of uttering it in contempt and disdaine as there in the next verse before the word Kalal is used which signifieth to curse 6. Wherefore the conclusion is this that wee grant the name Iehovah not in respect of the letters but of that which is thereby signified the nature and essence of God to be ineffable Againe it may be so called in some sense because this reverend name is not communicable to any creature And thirdly in that it is not to be prophaned or unreverently used and upon light occasion but in grave and weightie matters any of these wayese we confesse the name Iehovah to bee ineffable but not in their sense as though it were impietie at all to pronounce it and that in the very reading of the Scripture we should forbeare to name it but to pronounce some other word in stead thereof Simler QUEST VII How the Lord was not knowne to Abraham Isaac and Iacob by his name Iehovah Vers. 3. BBut by my name Iehovah was I not knowne unto them 1. Some thinke that the Lord spake not at all unto Abraham Isaac Iacob by the name Iehovah but that Moses using that name in writing the storie of Gen. spake according to his time Osiander But this cannot be admitted for then whereas the Lord is brought in saying to Abraham I am Iehovah Genes 15. if the Lord did not there give himselfe that name then he should be made to speake otherwise than he did And againe whereas Abraham giveth this name to the mountaine Iehovah ijreh the Lord will see or provide Moses should write an untruth if that Abraham had not indeed so called it 2. Some other thinke that the meaning is that God had not shewed his power before in working of such wonders and miracles as he did by the hand of Moses Paulus Burgens Rupertus But beside that the Lord here saith that he had shewed himselfe unto them by his name Shaddai that is omnipotent and so mightie in workes it is evident that as great miracles were wrought before as the taking up of Henoch the drowning of the whole world the burning of Sodom and Gomorrah with fire and brimstone the turning of Lots wife into a pillar of salt 3. Some thinke that by this speech is insinuated the great increase of the knowledge of God which was more fully revealed to Moses than to Abraham Isaac and Iacob and afterward was greater in David and so the neerer they came unto the times of the Messiah and the Apostles excelled all that went before them in knowledge sic Gregor and Glâ—ss interlinear But this seemeth not to be the proper meaning for then it might as well be said to David that his times compared with Moses God was not knowne to Moses by his name Iehovah 4. Others doe thus interpret that God had not to any of them declared the meaning of this name Iehovah as he did to Moses Exod. 3. where he calleth himselfe Eheje which aâ— which is the sense of the name Iehovah which signifieth the essence and being of God and beside the Lord did more fully reveale his glorie unto Moses than unto any other Prophet Numb 12.8 He shall see the similitude of God Lyran. Cajetan Thostatus But if this were the meaning then neither afterward unto the other Prophets should the Lord have beene knowne by the name Iehovah seeing Moses in respect of cleere illumination hath the preeminence before all Prophets before or after But that cannot bee seeing God was revealed unto other Prophets by that name 5. Oleaster thus expoundeth i. That whereas Shaddai may be derived either of shadad which signifieth to spoyle or pray upon or of shad which signifieth the â—eâ—tes and so consequently plentie and Iehovah is taken either from the roote Havah to be or rather of Hovah which signifieth destruction as Ezech. 7.26 God was knowne to the fathers both in giving them plentifull graces and spoyling their enemies to bestow on them as he tooke from Laban and gave unto Iacob but now he began to be knowne by that name Iehovah in destroying Pharaoh and the Egyptians c. But beside that Oleaster in deriving of the name Iehovah dissenteth from all other his collection is not generally true for God had before shewed his power in destroying the wicked and ungodly as in the floud and in the overthrow of Sodome and Gomorrah 6. Wherefore the best interpretation is this that whereas the name is taken often for the thing signified by the name as Act. 1.15 The number of the names that were in â—ne place were c. i. the number of men and Rev. 3. I have a few names in Sardis So here the name Iehovah is taken for God himselfe Perer. Then whereas the fathers did beleeve in God as omnipotent and all sufficient able to effect his promises which they possessed onely in hope but saw them not fulfilled Now the Lord will performe unto Israel whatsoever he had promised to their fathers in delivering them from their enemies and giving the land which he sware unto their fathers that hee would give unto their seed as the Lord himselfe saith unto Moses vers 7 8. and thus will he be knowne by his name Iehovah which signifieth being of himselfe for so of God in him through him and for him are all things Iun. Simler QUEST VIII Why the genealogie of Reuben Simeon and Levi
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
the naturall burning of certaine mountaines as of Aetna in Cicilia Vesuvius in Campania It is found by experience that certaine things putrifie not as the flesh of a Peacoke as Augustine saith and coales upon the which for the same cause Chersiphron founded the temple of Diana lime boyleth with water and is quenched with oile the adamant is so hard that it cannot bee broken upon a smithes anvill the Agrigentine salt melteth in the fire and sparkleth in the water there is said to bee a fountaine among the Garamants that boileth in the night and freezeth in the day the stone Asbestus burneth continually being once set on fire and is never extinct the wood of a certaine figge tree in Egypt sinketh in the water in the Isle Tilo the trees cast no leaves in the Temple of Venus there was a lampe that no tempest could put out and Lodovicus Vives there reporteth that a certaine lampe was found in a grave that had burned above 1050. yeeres At Alexandria in the Temple of Serapis a certaine image of iron did hang in the top by reason of a certaine loadstone which was inclosed in the roofe These and other such like strange things in nature Augustine remembreth Some wee have knowledge of but many secrets of nature are hid from us but knowne unto the spirits who by this meanes doe worke wonders only producing extraordinarie effects of nature 4. Augustine further in another place sheweth the reason thereof in this manner Sunt occulta quaedam semina arborum plantarum c. in elementis c. There are certaine hid seeds of trees plants in the elements for as there are visible seeds so there are hid seeds which give unto the other their vertue like as then the husbandman doth not create corne but bringeth it out by his labour so the evill Angels doe not create things but only doe draw forth those seeds which are unknowne to us but well knowne to them As Iacob did not create that variety of colour in the sheep but by applying of particoloured rods brought it forth sicut ergo matres gravidae sunt foetibus itâ— mundus gravidus est causis seminibus nascentium Then as mothers that are great with child so the world is full of such seeds and causes of the beginning of things which causes they better knowing then we doe worke wonders yea wee see that men by the pounding of certaine herbes and by such like meanes can cause wormes and other like small creatures to come forth To this purpose Augustine QUEST XVI What workes in naturall things are forbidden unto spirits to doe IT followeth now to shew as wee have seene what things are possible to bee done by spirits so what things are out of their reach and beyond their power 1. Touching the immediate action of spirits which is by locall motion the Devill cannot destroy the world or any principall part thereof nor subvert the order and course of nature he cannot change the course of the heavens or put the starres out of their place neither although he may work some alteration in some part of the earth the whole he cannot remove these and such great workes he cannot doe Perer. ex Aquinat the reason is this because this were to crosse the Creator who by his providence as by his power hee created the world and all that is therein so he preserveth the same in that order which he hath appointed as the Psalmist saith The earth is the Lords and all that therein is hee hath founded it upon the sea and established it upon the flouds Psalm 24.1 2. Secondly concerning the other mediate action of spirits by the instrument and mediation of the creatures these things are denied unto spirits 1. They cannot create any thing of nothing for that argueth an infinite power and is peculiar unto God 2. The Devill being himselfe spirituall and without a bodily substance cannot immediatly change or transforme any materiall or corporall substance without some other naturall cause comming betweene 3. Neither can these spirits change any naturall thing into an other naturall thing immediatly without that subordination of nature and preparation and disposition of the matter which is observed in the generation of things therefore hee cannot bring forth a beast without seed nor a perfect beast all at once because naturally both the generation of such things is by seed and they receive their increase and growth not all at once but by degrees and in time therefore when by the operation of Satan lions and beares and such like creatures have beene made to appeare either they were but phantasies and no such things indeed or were transported from some other place and by this reason he cannot restore dead bodies to life because the body being void of naturall heat and spirits is not fit to entertaine the soule 4. Neither can Satan hinder the operation of naturall things if nothing be wanting which is necessâ—ry for their working And generally whatsoever alteration may be made by naturall causes as wormes and frogs and such like may come of pâ—â—refaction these things may be atchieved and compassed by spirits but such changes and transmutations as cannot be done by naturall meanes as to turne a man into a beast are not within the limits of Devils power But when such things seeme to be done they are in shew rather than truth which may be done two wayes either by so binding and blinding the inward phantasie and sense as that may seeme to be which is not or by fashioning some such shape and forme outwardly and objecting it to the sense Perer. Ex Aquinat QUEST XVII Whether Satan can raise the spirits and soules of the dead AMong other things which exceed the power of spirits it is affirmed before that they cannot raise the soules of men departed as Necromancers doe take upon them to talke with the dead 1. Let us see the vaine opinion of the heathen of this devilish Necromancy Porphyrius writeth that the soules of wicked men are turned into Devils and doe appeare in divers shapes and the soules of them that want buriall doe wander about their bodies and sometimes are compelled to resume their bodies Likewise Hosthanes did professe and promise to raise what dead soever and to bring them to talke with the living as Plinie writeth lib. 30. cap. 2. who in the same place reporteth a farre more strange or rather fabulous thing that Appion the Grammarian should tell of a certaine herb called Cynocephalia and of the Egyptians Osirites which hath power to raise the dead and that thereby he called Homers ghost to inquire of him touching his countrie and parents There were among the Gentiles certaine places famous for Necromancie where they received oracles from the dead as they were made to beleeve such was the Cymmerian oracle at the lake Avernam in Campania such was Ericthone the Thessalian that raised up the dead to declare to Sextus Pompeius the successe
be a very great plague B.G. cum caeter for the perfect distinction athnah over sheep divideth it from the clause following the Septuagint reade a verie great death but the word is deber a plague Vers. 15. For now when I stretch out mine hand I. or rather I had stretched out my hand and might have smitten thee c. and so thou shouldest have perished from the earth I. A reason is given why the Lord did smite only the cattell with the pestilence whereas he might have smitten the Egyptians also and cut them off at once this sense the Chalde expresseth it was very neere mee to send a plague to smite thee and thy people better than for now I have stretcht my hand that I may smite thee V.A.P.L.S. for no such plague was now sent or I will stretch my hand that I may smite thee c. and thou shalt perish from the earth B.G. for neither do we reade this to have been done Vers. 16. I have caused thee to remaine I. or caused thee to stand A. P.H. or I have sustayned or kept thee G. or thou art reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. better than I have appointed thee L.V.B.G. To shew my power in thee I.B. S.L. better than 〈◊〉 shew thee my power C.A.P.G.V. that the preposition in is to be supplied appeareth cap. 14.18 the Lord is said to get honour upon Pharaoh and so the Apostle readeth Rom. 9.17 Vers. 27. Thou Pharaoh sent and called B. G. cum câ—ter Then Pharaoh sent them that should observe and called I. Though it may bee referred to Pharaohs sending to see in the Land of Goshen yet it is not safe to adde unto the text Vers. 30. I know that thou thy servants will not yet feare I.P.B.C.L.S. better than I know afore I pray that you will feare V.A.G. terem better signifieth here nondum not yet than antequam before as the sense giveth 3. The explanation of difficult questions QUEST I. Why Pharaoh is so often sent unto whom the Lord did foresee that he would not hearâ— Vers. 1. GO to Pharoh and tell him 1. Though God knew that Pharaoh would not heare yet he sendeth unto him againe both that his malice obstinacie might be made manifest that the judgements also of God upon him hereby might appeare to bee most just Simler 2. And though it was not in Pharaohs power to mollifie his heart yet hee is punished because neither would he though it had beene in his power Simler The necessitie of Gods decree doth not take away the freenesse of the will to evill neither is compulsive but only maketh the event evitable Pharaoh then is punished not for the necessitie that lay upon him but for the malice and unwillingnesse and disobedience of his heart Borrh. QUEST II. Why Moses in bringing the plagues dâ—th not alwaies use Aarons rod. Vers. 3. BEhold the hand of the Lord is c. This plague is not brought by the lifting up of Aarons rod as the other 1. For if Aaron should have alwayes used his rod it might have been thought that there was vertue in the rod. Cajetan 2. God therefore so wisely disposeth in the sending of these plagues that no exception could be taken If Moses had done all they might have suspected him to bee a Sorcerer and therefore most of these plagues are brought by the ministrie of Aaron And if they two should have done all they might have been taken for gods as Paul and Barnabas was Act. 14. If they had alwayes used the rod they might have ascribed vertue unto it If God had by his immediate hand sent all the plagues without any meanes it had not bin so admirable for who doubteth but that God of himselfe can do all things Ferus QUEST III. Why the Lord punisheth the Egyptians in their cattell Vers. 3. VPon thy flocke which is in the field c. 1. The Lord never sendeth any great plague upon the world but he giveth warning of it before so he did forewarne the old world of the floud by Noah the Sodomites of their destruction by Lot the Egyptians were admonished here by Moses the Israelites by Ieremie of the captivitie of Babylon 2. The cattell heere are punished for the sinne of their masters God beginneth with smaller punishments before he proceed to greater Osiander 3. This plague was lesse troublesome than the former but more discommodious for by the destruction of their horse and oxen their tillage was hindred and they should want their sheepe for cloathing their asses and horses for burden Simler 4. And this plague was most just for as they had oppressed the Israelites before in taking their oxen to plow their horses and asses to carrie burdens so the Lord doth worthily punish them in their cattel Perer. As the fish were destroyed before in the water so now the beasts upon land to let them know that they were worthie to possesse nothing God might justly deprive them of all Borrh. 5. The Latine translator readeth as though the hand of God should be not onlie upon their cattell but upon their very fields and grounds which should be first poisoned and infected but he leaveth out the Hebrew pronoune asher which shall be in the fields for it is evident by the text that the cattell onely were infected QUEST IV. Why the Lord doth not alwayes exempt his people from temporall calamities Vers. 4. I will make separation betweene the cattell of Israel c. Though it pleased God in this and other plagues for his great glory sake to exempt his people from these publike calamities yet alwayes the Lord doth not so deale with his servants for the true Prophets suffered famine under Achab as well as the rest Ieremie was taken with the Citie Daniel carried into captivitie which the Lord doth for these causes 1. To purge out the corruption and infirmities which are in his owne servants 2. To make triall of their patience that God thereby might be glorified Simler 3. And the Lord doth chastise them in the small afflictions of this life making a separation betweene the righteous and the wicked in the great judgements of the next world as the Lord saith by his Prophet In a little have I forsaken thee but with great compassions will I gather thee Isay. 54.7 Ferus QUEST V. In what sense all the cattell of Egypt are said to have died Vers. 6. ALl the cattell of Egypt died All the cattell in generall died not for many died afterward being smitten with the haile and tempest vers 27. 1. Some therefore doe thus expound it that no cattell died but the Egyptians and all that died were theirs Cajetan 2. But it seemeth rather to be taken according to the phrase of Scripture all died that is the greatest part Iun. Perer. Simler QUEST VI. Whether Pharaoh sent into Goshen in the other plagues Vers. 7. THen Pharaoh sent and behold 1. Some thinke that Pharaoh sent before when
a most just Judge punish their voluntary obstinacie with a further degree of induration See more hereof before Doct. 2. in 7. cap. 3. But here God is to be considered not as in his bare prescience only foreseeing the obstinacie hardnesse of mens heartes but as a just Judge in leaving of them to themselves Simler 4. And this Augustine doth worthily wonder at that Pharaoh is hardned by those meanes which in all likelihood should have mollified him For if the Israelites cattell had died aswell as the Egyptians and if the sorcerers had prevailed still hee might have had some colour but seeing all things doe fall out contrarie the Israelites to be preserved and his sorcerer to be foiled he being still hardned bewraieth a most obstinate heart that could no way be mollified QUEST XIII What plague the Lord threatned to destroy Pharaoh with Vers. 15. FOr now I had stretched forth my hand 1. Some doe understand this generallie of the plagues following shewing that the plagues to come were greater than these which were alreadie past and that the Egyptians had felt nothing to that which they were like to feele Ferus But here mention is made of the plague of pestilence which both Pharaoh and his people should be smitten with yet none such came 2. Some do referre it to the plague of the first borne and the full accomplishment of this threatning they say was in the red Sea Osiander But neither Pharaoh nor his people perished by the plague 3. It is better understood of the plague which was alreadie past that God might as well have destroyed them with the pestilence sent upon the cattell but that he spared them for another end sic Iun. Borrh. Perer. This sense best agreeth to that which followeth vers 16. For this cause have I kept thee c. The Chalde Paraphrast also expresseth the same sense as is before shewed in the divers readings QUEST XIIII In what sense the Lord saith I have kept thee Vers. 16. FOr this cause have I kept thee c. 1. Not that God made Pharaoh obstinate of purpose to shew his power on him thereby to get glorie to himselfe for God needeth not mans malice for the setting forth of his glorie Ferus And like as the Apostle giveth this rule not to doe evill that good may come of it so neither doth the Lord give consent unto evill that some good thing may be wrought thereby 2. Some referre it to Gods permission that he suffered Pharaoh to be hardened to this end that hee might get glorie by him but neither can this be said of God that he suffereth any evill to bee done as it is evill and to suffer one to be hardned is the greatest punishment of sin that can be and it is usually inflicted for great sinnes that were committed before therefore before Pharaoh had grievously sinned he cannot be said to be permitted and suffered to bee hardned Perer. 3. Some do understand it of Gods ordinance that Pharaoh being hardned and become obstinate by his owne corrupt will is ordained of God for the further setting forth of his glorie Perer. 4. But though this exposition be sound yet it seemeth not to be so fit and proper in this place this verse then depending of the other sheweth the reason why the Lord had saved and reserved Pharaoh out of the pestilence that he might shew his power in him Simler Borrh. Iun. This then is the sense though Pharaoh being wickedly bent and obstinate had deserved to have been cut off by the former plagues yet the Lord was patient to him ward and suffered him yet to continue that the Lord might get greater glorie by him Ferus 5. The Apostle indeed in setting forth this example hath relation to Gods eternall decree Rom. 9. yet it may very well stand also with this application to the present time of Pharaohs preservation for that which God doth presently he also decreed before in his eternall counsell to be done Simler QUEST XV. The plague of haile supernaturall Vers. 18. I will cause to raine a mightie great haile 1 Although haile thunder lightning are for the most part procured by naturall causes yet this was a supernaturall and extraordinarie tempest for these reasons in Egypt there are no tempestes or winter weather but only in places neere the sea in the time of winter there fall some thinne showers but above Memphis there falleth no raine at all Sic Philo. This tempest then of haile was unusuall in Egypt secondly it was generally over all Egypt as tempests use not to be thirdly it came at a certaine time prefixed Simler And this was admirable in it that the fire and haile being mingled together the fire did not melt the haile stones nor the haile quench the fire as Philo also noteth and it is set forth Wisdom 16. 2. In this plague three elements together shew their force the aire in the thunder the water in the haile the fire in the lightning Perer. 3. Whereas the Grecians and Egyptians and other heathen did imagine some gods to be of the aire some of the water some of the land the Lord therefore sendeth of all sorts of plagues upon the Egyptians in the aire the water in the earth in the fire to shew himselfe to bee Lord of all the elements and of all creatures Thedoret quaest 21. 4. Concerning the application of this plague Origen understandeth the thunder haile and lightning of the Word of God the voice thereof instructeth it beateth downe sin as haile as fire burneth up the stubble of our affections Augustine whom Ferus followeth compareth it with the eight Commandement Thou shalt not steale for as heere the fruit which the trees beare are beaten off with haile so whatsoever gaine is gotten deceitfully it perisheth and Gods curse is upon it But such mysticall applications are more curious than profitable every man according to his own conceit may find out wittie conveiances But this observation is more proper which Ferus noteth that this plague hath also a fit correspondencie with the crueltie of the Egyptians for as they did cause the Israelites to wander up and downe their fields to gather straw so now the Lord sendeth haile and lightning which destroyeth the fruit in their fields QUEST 16. Whether there useth to be no rayne and hayle in Egypt Vers. 18. SVch as was not in Egypt since the foundation thereof These words do give occasion to inquire whether raine haile and thunder are usuall in Egypt or not at all as some affirme 1. Iosephus thus writeth that in this plague there came haile never seene in Egypt before and bigger than useth to bee in other countries in the time of winter 2. Philo also writeth that Aegyptus sola inter regiones in mediano tractu hyemem ignoret that Egypt alone of all the South countries hath no winter And consequently no winter weather as raine haile and such like and he giveth three
have now sinned This was no true confession but Pharaoh was forced thereunto by this grievous plague of haile and lightning that was upon him and his people and beside he simply confesseth not his sinne but now that is in this or at this time I have sinned so hypocrites doe not truly confesse their sins but those onely they sometimes will seeme to acknowledge that are notorious and wherein they are manifestly convicted Ferus Here we have all the parts of popish penance contrition confession and satisfaction for he is content to let the people goe but yet it was far from true or sound repentance so in Iudas there was all three contrition confession and satisfaction in restoring the money which he had taken to betray Christ but he wanted the fruits of true repentance the peace of the conscience and cleering thereof before God by remission of sinnes as the Apostle sheweth Rom. 5.1 and 1 Cor. 7.11 Simler 4. Observ. To hope the best of men while they live Vers. 29. AS soone as I am out of the Citie I will spread mine hands c. Though Pharaoh had deceived Moses divers times before yet he refused not still to pray for him he hoped the best of him as the Apostle saith that charitie hopeth all things 1 Cor. 13.7 which teacheth us that we should be wanting unto none in our prayers but hope the best of them while they live Ferus CHAP. X. 1. The method and Argument THis Chapter hath two parts according unto the two plagues therein described the eight of Locusts to vers 21. and the ninth of the three dayes darknesse to the end of the Chapter In the first part there is 1. the denouncing or threatning of the plague to vers 12. wherein we have first Gods Commandement unto Moses to goe unto Pharaoh with two reasons that God might worke his great miracles vers 1. and that he might declare them to their posteritie vers 2. then Moses obedience in the execution of his charge where he beginneth with the reprehension of Pharaoh for his obstinacy vers 3. then he nameth what plague the Lord will send vers 4. and the effects thereof both in devouring the fruits of the earth vers 5. and filling their houses vers 6. Thirdly the event Pharaohs servants move the King vers 7. hee causeth Moses and Aaron to be called vers 8. they propound their request vers 9. But Pharaoh yeeldeth not unto it but in part vers 10 11. 2. Then followeth the execution of the judgement before denounced where the signe the stretching forth of Moses hand with the rod is expressed then the instrumentall cause the East wind vers 13. the plague it selfe vers 14. and the effects thereof vers 15. 3. The events are these three Pharaohs confession of his sinne with his supplication to Moses to pray unto God vers 16.17 Moses prayer with the effect thereof vers 18. the third is the hardning of Pharaohs heart vers 23. In the second part which containeth a description of the ninth plague of darknesse 1. The Commandement of God is premised shewing Moses what he should doe stretch out his hand toward heaven and to what end that there may be darknesse and what darknesse such as might be felt vers 21. 2. The execution followeth shewing Moses obedience he stretched out his hand vers 22. the sequell thereof in bringing darknesse which is described by the circumstance of the time it continueth three daies vers 23. by the effects none could stirre from his place by the contrary there was light with the people of Israel Thirdly the events in Pharaoh 1. He seemeth to relent in promising to let the people goe with some limitation and exception of their cattell vers 24. Secondly his obstinacie and hardnesse of heart in refusing to let them goe upon Moses replie vers 25 26 27. Thirdly Pharaohs threatning of Moses and charge that he should see his face no more vers 28. with Moses answer vers 29. 2. The divers readings Vers. 2. That I may shew these my signes in the middest thereof A.P.H. 1. In the middest of Egypt Loâ— of his Kingdome V. G. better than before him B. or in him L. or in the middest of them C. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them S. It is better referred to the land it selfe than either to Pharaoh or the Egyptians as the words shew in the originall Vers. 7. How long shall he be a snare unto us I.P.B. rather than an offence or scandall A.V.C.L.S.G. for Moses had beene an instrument of such grievous plagues that they feared him even as the bird the snare the word mâ—kesh signifieth both but the first rather here as likewise Deut. 7.16 Doest thou not yet know that all Egypt is destroyed I. B. C. L. better than wilt thou know first that c. A.P.V.G. or wilt thou know that Egypt is destroyed Here the particle terem is omitted which signifieth both nondum not yet and ante quam before the first is more fitting here see before chap. 9.30 Vers. 10. See to it for evill is before your face I.A.P. that is he threatneth them if they will not cease to be troublesome to him as vers 28. better than yee have some mischiefe in hand B. so also L.S.V. the first sense is more agreeable because of that watch word set before seâ— as vers 28. take heed to thy selfe the Chalde putteth both these senses together See the evill which you intend to do standeth against your face G. Vers. 11. He cast them out of Pharaohs presence A.P.V.C. i. Pharaoh cast them out from his face I. better than were thrust or cast out of Pharaohs presence B. G. L. S. for the word â—egaresh is in the singular number Vers. 13. He stretched his rod over the land of Egypt B. or upon G. cum câ—ter against I. ghal more usually and properly signifieth upon as chap. 8.5 Vers. 14. Locusts I. cum câ—ter better than grashoppers B. G. Arbeh is the locust and chagabh the grashopper Eccles. 12.5 Vers. 19. The reedie sea I.V. the sea Suph A.P. rather than the red sea L. S. C. B. G. Suph signifieth a râ—ed and that sea is so called because of the abundance of reed there growing Plin. lib. 11. cap. ult the same is also called the red sea for that it seemeth to be red because of the reed or the sand Vers. 26. We doe not know with what we shall serve the Lord. B.G.I.P. better than how wee shall serve G. or what we shall serve S. for that is an improper phrase or what was shall sacrifice L. V. the sense but not the words ghabadh to serve 3. The explanation of difficult and doubtfull questions QUEST I. Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardned Vers. 1. GOe to Pharaoh for I have hardned his heart and the hearts of his servants c. 1. Moses is bid to goe still to
herein they were judged that is declared to bee vaine because they were not able to defend their worshippers Iun. 5. And because the Egyptians worshipped certaine beasts above the rest as Apis or Serapis which was a pide Oxe that kinde was specially punished Perer. As the last sense but one is very agreeable so I thinke that beside some notable accident befell the Egyptian gods and Idols as there did unto Dagon the Philistims Idoll in the presence of the Arke QUEST X. How the Israelites escaped this destruction of the first borne NOw the Israelites though they were intermingled with the Hebrewes were exempt and freed from this judgement after this manner 1. They were commanded to strike off the bloud of the Lambe upon the two side posts whereupon the doore hanged and upon the upper doore post because in this it was more conspicuous and in sight and in the other rather than upon the doore which was moveable and sometime open and sometime shut 2. This bloud was a signe not so much for the Angell to passe by their houses for the Angell could have told in whose houses the paschall Lambe was killed without seeing of the bloud but it was a signe to the Hebrewes both presently to confirme them in the hope of their deliverance and to be a type and figure of the bloud of the Messiah the onely unspotted Lambe by whose bloud sprinkled on the posts of our hearts by faith wee are saved from everlasting destruction 3. Now whereas some of the Israelites were so poore and few that they were not sufficient for the eating of a Lambe they joyned themselves to other families and returned not unto their owne houses that night and so their houses where no Lambe was killed were not sprinkled and marked with bloud they stood emptie that night and such Hebrewes as sojourned in the Egyptians houses left their houses and went to the houses of the Hebrewes for it is not like that the Egyptians would have suffered any Hebrew to kill a Lambe in their houses which thing they counted an abomination Perer. QUEST XI The mysticall application of this last plague upon the first borne FOr the mysticall application of this last plague 1. Origen by the first borne of the Egyptians that are slaine understandeth the devill and his angels the principalities of this world whom Christ subdued at his comming likewise Heretikes and inventers of strange doctrines which are overcome by the truth 2. Augustine maketh a resemblance betweene this tenth plague and the tenth Commandement For as they which cover their neighbours goods doe desire them to inrich their heires and posteritie so the Lord doth punish their covetousnesse and oppression in their heires and first borne 3. Rupertus by the first borne of Egypt understandeth the originall sinne of the world which is taken away by the death and passion of Christ. 4. But leaving mens uncertaine and inconstant fansies which are as divers as the heads where they are forged the Scripture thus applieth this signe of the Passeover that we are by the sprinkling of the bloud of Christ delivered from eternall death as the Israelites were by the bloud of the Lambe from a temporall and that as onely those houses were exempted that were marked with the bloud of the Lambe so onely in the Church is salvation to be found where the bloud of Christ is apprehended by faith Simler QUEST XII Of the generall application of these tenne plagues NOw for the generall application of all these tenne plagues of the Egyptians 1. We have seene before how Augustine forceth a kind of resemblance and comparison betweene the tenne plagues oâ— Egypt and the tenne transgressions of the tenne Commandements as the turning of the water into bloud he would have to signifie the corrupting of the true worship of God with the inventions of flesh and bloud by the frogges the blasphemies of the heathen against the name of God the plague of the liâ—e signifie such as have a gnawing and restlesse conscience as the Sabbath betokeneth the rest of the minde And so in the rest But by these we may judge that these allegories are but the superfluitie of mens wits and as every mans conceit is so he findeth an allegorie 2. Yet Ferus application is more apt who by these ten plagues setteth forth the ten torments and paines of hell 1. There water shall bee turned into bloud all things shall bee turned to the destruction of the ungodly 2. Their frogges are horror of conscience 3. Their lice a restlesse and unquiet minde 4. By the flies is signified that they shall be destitute of all helpe 5. By the murrane of beasts the perpetuall punishment of their bodies 6. By the boiles the anguish of minde 7. By the haile continuall terror 8. By the Locusts the want of every good thing 9. By the darknesse their depriving of the favour of God 10. And everlasting death by the death of the first borne But neither is this allegoricall application simply to be approved for how can any man number the plagues of hell which are endlesse infinit and without number and to make the comparison hold hee is constrained to inculcate the same thing twice or thrice 3. Wherefore somewhat to content them which delight in such curious applications these ten plagues which the Egyptians indured may seeme to decipher those ten mercies principall benefits which God vouchsafed unto the Israelites being delivered out of Egypt 1. As one had water turned into bloud so the other was blessed in their water they received it out of the rock and whereas it was bitter it became sweet Exod. 17. 2. As they had their rivers and fields crawling full of frogges so the other saw the red Sea full of the Egyptians bodies floting in the water and rose up upon the land 3. Their dust was turned into lice and the Israelites had Manna that â—ay in stead of dust upon the ground 4. They had swarmes of noysome flies and serpents the other were healed from the biting of serpents 5. And as the Egyptians lost their cattell by the murrane so the other were increased and inriched with the cattell of their enemies as from the Midianites onely they â—ooke 675000. sheepe 72000 beeves 61000. asses Numb 31 32 33 34. 6. In stead of the Egyptians soreâ— and botches their feet swelled not in all their journey 7. They were terrified with lightning and thunder the other received the law in thunder and lightning in mount Sinai 8. For the Egyptians Locusts the Israelites had quailes 9. In stead of darknesse they had a piller of fire to guide them in the night and Gods glorious presence in the Tabernacle 10. And as they were punished with the death of their first borne so the first borne of Israel are made holy and consecrate unto God Exod. 13. Vers. 10. The Lord hardned Pharaohs heart For the evident and full discussing of this question how the Lord is said to harden mans
enjoyned to bee a principall feast day unto the Lord 〈◊〉 chap. 12.16 Vers. 8. For this cause did the Lord this unto me when he brought me I.V.C. or that he brought me c. S. This is that which the Lord did unto me where c. L. but here the word baghabur for or because is omitted this is done because of that which the Lord did A.P.B.G. This last seemeth to be the best reading See the 6. question following Vers. 12. Thou shalt sâ—t over unto the Lord. I.V. cause to passe A.P.C.H. separate L.S. set apart G. appoint B. The first rather best agreeth that is he shall deliver it out of his hand unto the Lord as having now no more power over it Vers. 15. Therefore I doe sacrifice unto Iehovah B.G. cum caeter macte I doe kill I. but the other word is more fit because things holy unto God are rather said to be sacrificed than killed Zabach more usually is taken to sacrifice Vers. 13. Thou shalt cut off his necke I.A. better than kill it C. L. or breake his neck B. G.P.V. gharaph signifieth to strike off the necke as Deut. 21.4.6 Vers. 18. The children of Israel went up well appointed or girded P. not armed A.B.G.C.L.V. for whence should they have so much armour nor in battell order I. that is five in a ranke I. for the word signifieth fived they would so have taken up a great length of ground nor in the fifth generation S. for that is contrary to the Lords promise Gen. 15.16 that they should come forth in the fourth generation the word chamushim is derived of chomesh taken for the fift ribbe 2. Sam. 2.18 The meaning then iâ— that their loynes were girded up as they were commanded to eat the Passeover chap. 12.11 and so they went forth as appointed for their journey 3. The explanation of difficult questions QUEST I. How the first borne were accounted that were consecrate unto God Vers. 2. SAnctifie unto the Lord all the first borne 1. What the Lord meaneth by the first borne is expressed in the next words that which openeth the wombe so that here the first borne are so accounted in respect of the mother but in the right of the first borne there was respect had unto the father as Iacob calleth Ruben the beginning of his strength for Ioseph though he were Rachels first borne yet was he not Iacobs but here that is called the first borne which openeth the wombe of his mother as Christ according to this law was the first borne of Mary Simler Though Ioseph her espoused husband had as some thinke other children by a former wife so that if a man had divers wives the first borne of every one was holy unto God 2. It is added among the children of Israel as well of man as of beast because those beasts are excluded which were wilde and not serviceable among them Calvin QUEST II. In what sense the first borne are said to be the Lords Vers. 2. FOr it is mine 1. The first borne are said to be the Lords not onely by a common right as all things are said to be the Lords the earth and the fulnesse thereof 2. Nor yet only because the encrease of every thing is thankfully to bee acknowledged to proceed and come of God Pelliâ—â—n 3. But the first borne of Israel both of man and beast were the Lords by a peculiar right because he preserved them in Egypt when all the first borne of Egypt were destroyed Iun. in Analys 4. God might have commanded all to be offered unto him but he would not challenge or expect of them his full right and due lest it might have seemed grievous unto them but only hee requireth that which hee had more specially preserved Ferus QUEST III. Why the law of the Passeover is repeated Vers. 3. THerefore no leavened bread shall be eaten This institution of the passeover is now againe repeated and the caveat concerning leavened bread is often inculcate and urged 1. Both because mans corrupt and crooked nature had need to be often admonished being ready to forget the precepts of God and to wrest and deprave them Ferus 2. As also to put them in minde of that which was signified hereby to take heed both of the leaven of corrupt doctrine and of corrupt manners Pellican 3. The Hebrewes give this reason of this double institution because of the double sense of the Law one the plaine and open sense the other the hid and secret sense which reason we also approve but not in their meaning which wrest the Scripture with fabulous glosses and ridiculous collections but this wee affirme that in the passeover was a double sense the one concerning that outward ceremony which belonged to the paschall lambe the other hath relation unto Christ the true paschall lambe by whose bloud we are redeemed Simler QUEST IV. Whether Abib were the proper name of a moneth Vers. 4. THis day came ye out in the moneth Abib 1. Some take this to be no proper name of the moneth but a description of it by the fruit that began to ripe then and so they translate Mense novarum fruguâ— the moneth of new fruit so the Chalde Septuagint Latine Pagni Simler Pelican and M. Calvin giveth this reason because the Hebrewes had no proper names of their moneths but such as 2000. yeere after they borrowed of the Chaldes Contra. 1. It was not 2000. yeeres untill the Captivity of Babylon when the Hebrewes borrowed those Chalde names nor full out 1000. as is shewed before quest 46. in chap. 12.2 And further that other names of the moneths are found in Scripture beside the Chalde names as Zif the second moneth Ethanim the seventh Bul the eight is likewise declared afore quest 4. in chap. 12.3 And if Abib were here no proper name it would bee uncertaine which moneth hee meaneth the first or the second for in both there were ripe eares of barley in the first and of wheate in the next for they were to offer of their first fruits also in the feast of weekes Levit. 23.20 Numb 28.26 2. Yet they are deceived that tooke this moneth Abib for the same with the moneth Ab which answereth to our July as Pagnine for it is evident by the keeping of the passeover on the 14. day of the first moneth that the Israelites came out in the first moneth 3. Therefore it is more probable that Abib is here the proper name of the first moneth so called because then the corne was spindled and began to be eared for Abib signifieth the spindle with the eare as Exod. 1.9.3.1 Iun. Vatab. Not that the fruit was ripe this moneth but it began to flower and shew Calvin And thus the Hebrewes in all their feasts had relation unto the fruits of the ground the passeover was kept when the corne eared Pentecost when it was ripe and the feast of the Tabernacles in the end of the yeere when they had
Some doe reade that ascenderunt quintati they went up fived that is five in a ranke as Theodotion readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also Montanus and some understand it strictly that they went up five and five in a ranke as souldiers use to march Oleaster or that they went up orderly as Iun. militari ordine in battell aray dispositi in certos ordines per quincurias decurias disposed into certaine rankes by fives and tennes c. Simler Some thinke they went up by fifties together as a signe of their Iubile which afterward was every fifty yeere in being now delivered from their long servitude Borrh. Contra. 1. If their meaning bee that they went up by fives in a ranke the whole number being one with another not much under 2000. thousand the people would have taken up not much under one hundred mile in length if as Oleaster thinketh they went by fives in single rankes because they could not conveniently go in the way in a greater breadth for feare of treading their vines and corne 2. If it bee generally understood of battell aray and orderly marching how could the women and children which were a great number be ranged in such battell order and if they went by tennes and twenties how then is it said they went by fives And as for the Jubile which they would have here relation unto it was not yet instituted nor spoken of 5. Wherefore the best reading is that they went up accincti undergirded or trussed up as Pagâ—ine and the Septuagint Iosu. 1.14 doe translate the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word chamushim may be derived of chomesh the fift ribbe so taken 2. Sam. 2.18 where the place of the girding is and further the word chamushim used of the Rubenites and the rest that they went up girded or well appointed before their brethren Iosuah 1.14 is expounded by another word chalutzim Numb 32.28 which the Latine translator and Iunius interprete expediti ready furnished which word chalutzim hath great affinity with chalatzim which signifieth the loynes because the armour or garments are trussed about the loynes and chalatzim is the same with mateâ—aim as appeareth by the same phrase Isai. 32.11 as Exod. 12.11 they are said to have mainecem chagurim their loynes trussed up So the Prophet saith to the carelesse woman chagorah ghalehalatzim gird upon your loynes This then is the meaning that they went up well appointed girded and prepared not as men flying in feare but as men taking their journey which also includeth a signification of their orderly going not hudling together but as they which goe a journey or into battell doe so dispose themselves as that one be not an hindrance to another And so Aben Ezra doth touch both these senses who interpreteth thus Hebreos processesse accinctos per quinos that the Hebrewes went forward trussed up and girded by fives This then sheweth the peoples obedience how they went out with their loynes girded as Moses had before commanded them to eat the Passeover chap. 12.11 QUEST XVII Whether the rest of the Patriarkes bones were removed with Iosephs Vers. 19. ANd Moses tooke the bones of Ioseph 1. Not only Iosephs bones but the rest of the Patriarkes also were removed out of Egypt and buried in Sechem as S. Stephen sheweth Acts 7.16 Iun. It is not like they were left behind in Egypt as Ferus But mention is made onely of Ioseph as the chiefe and because of the oath which was made unto him for this matter Gen 50. 2. It may be also conjectured that the rest of the Patriarkes gave the like charge concerning their bones being thereunto moved by the example of Ioseph Calvin 3. And this Ioseph did both to testifie his owne faith concerning the land of promise therein consenting with his fathers the patriarkes before him as also to bee an encouragement unto the Israelites with patience to expect the accomplishment of Gods promise Simler 4. This also is to be considered that whereas Iosephs brethren sold him into Egypt they did not only follow him into Egypt but their children brought his bones againe out of Egypt upon their shoulders Ferus QUEST XVIII What it was that appeared in the cloud and who Vers. 21. ANd the Lord went before them by day 1. The Lord could by other meanes have testified his presence and guided his people but hee for their great comfort doth shew them visible signes of his presence Ferus 2. And in saying that the Lord went in the cloud hee doth not pull God out of heaven and conclude him in the cloud for the Lord filleth both heaven and earth but by this phrase he sheweth that it was not a naked signe but a most lively representation of Gods presence indeed Calvin 3. Moses afterward chap. 14.19 calleth him the Angell of God who is here named Iehovah for the Lord by the hand of his Sonne the Angell of his presence did lead his people Calvin Iun. QUEST XIX Of the divers properties of the cloud BY day in a piller of a cloud c. This cloud wherein the Lord went before his people had these properties 1. This piller of a cloud by day and of fire by night did alwayes accompany the people they did never leave them till they were come to the borders of the land of promise as is here shewed vers 22. 2. The use of these pillers was to guide them and shew them the way that they should not wander or erre in that vast unknowne and unwayed desert vers 21. 3. This cloud sometime moved and then the host of Israel removed sometime it stood still and the campe also pitched and went not forward Numb 9.17 18. 4. When the cloud moved it went before the host when it stood still it rested upon the Tabernacle and did as it were fit upon it Numb 9.19 5. This cloud was of such an height and bignesse that both by day and night it might be seene round about in all the host of Israel Exod. 40.38 It was in the sight of all the host of Israel Perer. And therefore the Lord made choice of such signes as might easily be seene as of a cloud in the day and of fire in the night Ferus 6. These pillers did interchangeably one succeed another that as the night followed the day so the fire the cloud it was a cloud in the day and fire in the night Exod. 40.38 7. The Lord spake unto Moses out of this cloudy piller when it descended upon the Tabernacle and out of the same delivered his oracles unto him Exod. 32.9 Ex Perer. 8. As it was common both to the cloud and the piller to guide them the way so it was peculiar to the fire to give them light in the night and to the cloud to defend them from the heate of the Sunne as Psalm 105.35 he spread a cloud to be a covering Iun. whereunto the Prophet alludeth in saying Vpon Mount Sion shall bee a cloud
divers readings QUEST XIV What are the strong before whom the Lord is preferred Vers. 11. WHo is like unto the Lord among the mightie 1. This being uttered with an interrogation is more emphaticall than if it had been barely affirmed Calvin 2. The most reade Among the Gods But the word eâ—lim is also taken for the Mightie as Psalm 29.1 Give unto the Lord yee sonnes of the mightie give unto the Lord glorie and it hath a more generall signification preferring God before the Angels both good and evill which of the latter sort assisted the Magicians against Moses and before the Idols of the Egyptians upon whom the Lord also executed judgement chap. 12.12 and before the mightie of the earth for Pharaoh and his Princes were confounded 3. This exposition is warranted by the like place Psal. 89.6 Who is equall to the Lord in the heavens and who is like the Lord among the sonnes of the strong Psal. 89.6 QUEST XV. How the Lord is said to be fearefull in praises Vers. 11. WHo is like thee so glorious 1. In three things God is preferred before all other in holinesse for the very Angels are imperfect in his fight in feare and reverence none is so to be reverenced as the Lord whose glory the Angels cannot endure to behold and in the power of his workes Siml 2. He is said to be fearefull in praises which some do interpret that whereas the Devils are feared because they worke mischiefe God is feared because his workes are mercifull and praise-worthy as it is in the Psal. 130.3 Mercy is with thee that thou mayest be feared Some expound it that God is not to be praised without feare and trembling but the fittest sense is Quod Deus non potest rite laudâ—ri 〈◊〉 rapiuntur omnes in stuporem That God cannot duly be praised but all men fall into astonishment no man can praise him as he is worthy Calv. To this purpose the Prophet David Psal. 89.7 God is very terrible in the assemblies of his Saints Even the Saints the holy Angels do tremble and wonder when they consider Gods praises 3. Lastly God is said to doe wonders many things amongst men are counted wonders which wise men doe not admire and many things are miraculous even unto wise men which are not so to the Angels but God doth wonders which are an astonishment even to the Angels Simler QUEST XVI Wherein the Egyptians are compared unto lead Vers. 10. THey sanke as lead in the mighty waters c. 1. Impurissimo metallo comparantur They are compared to the most impure mettall not to silver and gold but to lead which is called ghophereth derived of ghophir which signifieth dust or earth because lead is of the most terrene and earthly nature of all the metals Borrh. 2. Likewise they are compared to lead Quia peccatum sua mole ad inferna trahit Because sinne by the waight thereof draweth into hell And therefore by the Prophet wickednesse is compared to a talent of lead Zachar. 5.7 Ferus 3. Neither in respect of the waight of their sinne onely but of the heavinesse of their judgement doth 〈◊〉 similitude agree unto them Onere perfidiae gravitate judicii divini in altum depressi They are borne downe into the deepe with the burden of their sinne and the heavinesse of Gods judgement Borrh. 4. And beside Nullus fuit evitandi locus There was no way for them to escape as lead swimmeth not neither floteth in the waters but sinketh downe to the bottome Osiander 5. Beside whereas Omnia qua in opere metallorum conflatoriâ— usurpantur hic nominantur All things which are used in melting of mettals are here named as fire spirit or wind lead Borrh. Herein also they are likened unto lead because that mettall is soonest of all metals melted wasted and consumed in the fire and so the wicked are swept away with Gods judgements whereas the righteous are thereby tried and purified as silver and gold So the Prophet Ieremy saith The bellowes are burnt the lead is consumed in the fire Ier. 6.29 6. Likewise this similitude sheweth that this their sinking downe like lead betokeneth their everlasting punishment Malitia graves importabiles Deo hominibus abjiciuntur in abyssum inferni cum Satanâ— Angelis illius discruciandi They being weighed downe with malice and importable to God and men are cast downe into the bottome of hell for ever to â—e tormented with Satan and his Angels Pellican QUEST XVII How the earth is said to have swallowed them Vers. 12. THe earth swallowed them 1. Neither is the water here understood by the earth as the earth is sometime taken for this inferiour part of the world as when God is said to have made the heaven and the earth as August quaest 54. in Exod. for this were somewhat coact 2. Neither yet did the earth open and devour them as the water swallowed them as Vatab. For if they had beene swallowed up of the earth as Core Dathan and Abiram were the Scripture would not have concealed so great a miracle 3. Neither are they said to be devoured of the earth Quia in limo haeserunt Because they did sticke in the mudde as Simler For they were cast up upon the land 4. Neither is the meaning Subitò perierunt aâ— sâ— eos terra deglutivisset That they perished suddenly as though the earth had swallowed them Osiander For this is not a similitude but a narration of the fact 5. Therefore by the earth here is understood Alvens â—â—ariâ— The chanell of the sea hemmed in and compassed of the mountaines as Ionas described the bottome of the sea I went downe to the bottome of the mountaines the earth with her barres was about mee for ever Ionah 2.6 Iun. 6. Ferus by the earth understandeth hell Vbi nullus ordo sed sempiternus horror inhabitat Where there is no order but everlasting horrour and confusion But the other sense better agreeth to the historie 7. Wherein appeareth the correspondency of the judgement of their state Amatores terrenâ—rum devâ—rabuntur à terra The lovers of earthly things are devoured of the earth Pellican QUEST XVIII How the Lord will lead and carry his people Vers. 13. THou wilt carry them in thy strength unto thine holy habitation 1. The word in the originall is in the preterperfect tense Thou hast carried not that Moses only wisheth that the Lord would carry them to the land of promise but he speaketh confidently that the Lord which had redeemed them would not now leave them till he had accomplished his good worke toward them and it is the manner of Prophets to speake of things to come as already done and past because of the certainty of Gods promises Siml 2. Here Moses useth two effectuall words the one is â—achah which signifieth to leade as a shepheard leadeth which sheweth the provident care of God as a faithfull and carefull shepheard leading his people like sheep Siml The other
yeeres In respect therefore of this long continuance it may be said to be a firme and sure tabernacle Perer. 3. The tabernacle was a type of Christ and his Church and in that sense was firme and sure Simler And beside we must understand as Lyranus well noteth Sub prâ—missione templi materialis coeleste templum Vnder the promise of the materiall temple the heavenly temple of glory And as Pellican observeth Significat statum gloriae beatorum ubi haereditas sola est sanctorum It signifieth the state of glory where is the inheritance onely of the Saints And in this sense it was a most sure tabernacle QUEST XXIII Of the meaning of these words for ever and ever Vers. 18. THe Lord shall reigne for ever and ever 1. The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and further or yet which Origen expoundeth thus if he had said In secula seculorum For ever and ever or for all ages although a long time should so be expressed yet it might bee supposed to have an end if not in respect of us yet unto God but now when it is added For ever and further Nullum sensum termini aut finis alicujus relinquit Now there is no place left at all for any end to be imagined 2. But the Latine translator readeth In aeternum ultra For ever and beyond or longer which Lyranus thus expoundeth because the word holam translated for ever sometime is taken for a finite time yet long as for the space of fifty yeeres the other word is added Vt significet aeternitatem to shew that hee meaneth eternity indeed Thostatus thinketh that ultra beyond additur ex abundanti ad significandam magnam affectionem loquentis is added of abundance more than need to signifie the great affection of the speaker because ultra aeternum nihil est beyond eternity nothing is Thomas thus interpreteth In seculum ultra id est ultra quameunque durationem datam For ever and beyond that is beyond any time or continuance that can be given or ultra aeternitatem participatam à creatore God is said to be beyond eternity that is such eternity as is participated unto the creature In regard that God hath eternity in himselfe hee is said to be more eternall than that to the which he giveth eternity So Hugo S. victor Et ultra â—on quantum ad temporis spatium sed quantum ad dignitatem â—d est super omnes For ever and beyond not in respect of the space of time but in respect of dignity because God reigneth above all Rupertus Vltra id quod viderâ— potes beyond that which thou seest or canst in thy minde conceive or thinke of eternity 3. But the cause of this great variety of opinion and businesse which these Interpreters make to themselves is because they labour still to justifie and uphold the Latine translation whereas the word hedh or ghedh as some reade signifieth not here yet or beyond but it is taken for perpetuity and eternity as the Lord is called Shocen heedh He which inhabiteth eternity Esay 57.15 The words then are better read For ever and ever the first ever may signifie the time of this present world the second the time after this world Non solum quamdiâ— durat seculum sed etiam post hunc mundum in aeternum regnat Not only while this world lasteth but after this world he shall reigne for ever Pellican And although the Kingdome of God in the externall regiment of that commonwealth of Israel were not eternall the temple long since being destroyed and the policy of that state being dissolved yet in respect of the true Israel of God the Kingdome of Christ hath no end Cajetan And as the Lord had now shewed his power upon the Egyptians in their overthrow and in the preservation of his people so for ever shall the Lord shew himselfe mighty in the protection of his Church and in the confusion of their enemies Ferus Thus the Kingdome of God is opposed against all terrene and earthly Kingdomes which are but temporall and against the vaine Gods of the Egyptians for the Lords Kingdome and not theirs should remaine for ever Simler Borrh. QUEST XXIV Whether this be a part of Moses song Vers. 19. FOr Pharaohs horses c. 1. Some thinke that this is no part of the song of Moses but rather an historicall narration shewing the cause why Moses and the Israelites did celebrate the praise of God both for their glorious deliverance and the overthrow of their enemies Calvin But it seemeth rather to be a part of Moses song containing the summe of the whole partly in the destruction of Gods enemies partly in the preservation of his people Simler And these reasons may shew it to bee part of the song 1. Because otherwise the song would seeme to bee defective because no mention is made before in the song how the Israelites went on dry land thorow the sea 2. It containeth a reason of the last sentence before namely of the power and Kingdome of God that God had given an evident demonstration of his power in the overthrow of Pharaoh Osiander The reason and amplification cannot be divided from the sentence 3. The like song is found Apoc. 12.10 I heard a voice saying now is salvation in heaven and strength and the Kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe As there in that heavenly song the reason cannot bee sequestred from the first clause so neither in this song of Moses QUEST XXV Whether the Israelites went straight over the red sea Vers. 19. IN the middest of the sea Whether the Israelites went thorow the middest of the sea or part thereof there are three opinions 1. Some thinke that they fetcht onely as it were a semicircle in the sea and arrived againe on that side which is toward Egypt so Thostatus But this opinion is confuted before at large quaest 17. in cap. 14. 2. Some thinke that they went just over the middest of the sea from the West side to the East but that is not like because they arrived againe in the wildernesse Etham from whence they went when they entred into the red sea as it is evident Num. 33.8 It is not like that the wildernesse of both sides the sea comming betweene should be counted aâ— one desert and beare the same name and if they had gone right over they had kept the way to Arabia declining altogether from Palestina And although the word be betoch in the middest that is not so taken as though they precisely should keepe the middest of the sea but the word signifieth as much as within as Gen. 18.26 If I shall finde but fifty persons in the middest of the City that is within the City as Gen. 25.10 Ephron sate in the middest of the sonnes of Heth that is among them So the Israelites went in the middest of the sea that is
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
c. 1. Three things Moses declareth to his father in law First the plagues and judgements which fell upon Pharaoh and the Egyptians for Israels sake that is to the intent that they should let the people of God goe Secondly the travell and labours which they indured by famine thirst and warre Thirdly how they were relieved in all these necessities and delivered from all their dangers Tostat. 2. Now Moses declared these things to Hobab to satisfie his desire for he was desirous to heare more certainly of all these things Simler Likewise he doth it that Iethro might rejoyce together with them for all the mercies of God received Tostat. quast 3. And beside Moses hereby would draw him to the true knowledge of God and further instruct him therein And so Moses cibare studuit socerum primo spiritualiter Moses first of all seeketh to give spirituall food to his father in law Ferus QUEST XI Of Iethro his joy and rejoycing Vers. 9. ANd Iethro rejoyced 1. Iethro dealeth far otherwise than Amalek for they envied the prosperity of Israel and sought to doe them hurt But Iethro rejoyced and was glad therefore afterward Saul was sent to take revenge of Amalek but he spared the Kenites which were the posteritie of Iethro because they shewed mercy to the Israelites 1 Sam. 15.6 Borrh. 2. Iethro expresseth his joy in three degrees first hee rejoyceth inwardly in heart then hee testifieth and confesseth the same with his mouth vers 10. and further expresseth the same in act in offering of sacrifices unto God Tostat. Non solum confessus est fidem suam ore sed etiam opere He confessed his faith not onely with his mouth but in dâ—â—d Lyran. 3. And for very joy of heart he repeateth the same thing twice that God had delivered them out of the hand of the Egyptians as men in passion doe use to double and treble their words Tostat. Or the first delivering may signifie their saving from the sword of the Egyptians which pursued them the other from their thraldome and servitude Cajetan QUEST XII Whether Iethro had before this the knowledge of the true God Vers. 11. NOw I know that Iehovah is greater than all gods 1. Neither was Iethro before this altogether ignorant of the true God or was before a worshipper of Idols as Tostat. For Moses would not have married a meere Idolaters daughter and where he saith Now I know that sheweth not that he knew not God before as Tostatus concludeth but it is meant of his experimentall knowledge that he was now by these wonderfull works and judgements of God more confirmed in his faith Calvin 2. Neither yet was Iethro a perfect worshipper of God and so circumcised as the people of Israel were for if he had beene circumcised hee had beene bound to keepe the whole law as the Apostle reasoneth Gal. 5.2 as all the festivities and other ordinances of Israel and then he being incorporated by circumcision into the people of God and so become a proselyte would not have desired to returne to his people as he doth Numb 10. Tostat. quast 4. 3. Therefore though before this Iethro had the true knowledge of God which was a long time preserved in Abrahams line among those which were not of Israel as appeareth in Iob and his friends yet Non tam pure sinceriter clare cognoscebant Deum ut Israelite c. Yet they knew not God so purely and sincerely and clearely as the Israelites Lippoman And this speech in preferring Jehovah before other gods may proceed from his errour who had an opinion before of the multiplicitie of gods as other of the heathen Simler Yet in another sense is this speech used by Moses chap. 15.11 Who is like unto thee O Lord among the gods that is Angels or any other power whatsoever Calvin QUEST XIII Of the meaning and true reading of the 11. vers Vers. 11. IN that thing wherein they dealt proudly hee is above them 1. The Latine translator readeth Because they dealt proudly against them but here the words bedabhar asher in the thing which are omitted in this sense a reason is given in generall of the destruction of the Egyptians because they were proud and insolent against the people of God Tostat. 2. Others supplie this word indicavit hee hath judged them Simler or perierunt they have perished in that thing wherein they were insolent against them which some referre to their destruction in the red sea that as they had drowned the Hebrewes children in the red sea so they perished there Vatab. But as Calvin saith Videtur nimis esse restrictum This seemeth to be too much restrained therefore in generall rather the equitie of Gods judgements appeareth that had measured unto them as they had done to the Israelites Galas Borrh. 3. But the third reading is to be preferred that the preposition ghal here signifieth not against but above and them must not bee referred to the Israelites but to the Egyptians that God was superiour unto them in that wherein they boast that is in their great power and glory Iun. As they vaunted when they pursued Israel I will overtake them I will divide the spoile my lust shall be satisfied upon them chap. 15.9 QUEST XIV Whether Iethro offered himselfe burnt offerings Vers. 12. THen Iethro tooke burnt offerings c. 1. Tostatus hereupon gathereth because Iethro observeth the difference of sacrifices instituted in the law betweene burnt offerings wherein all was consumed upon the Altar and other sacrifices wherein part was reserved that he came to Moses after the law was given quaest 4. But this is no necessary collection for even among the Gentiles some sacrifices they offered whole of some they reserved part for their sacred feasts especially among them which came of Abrahams line where some seeds of Abrahams faith were still preserved Simler 2. This rather may serve as an argument against that opinion that the law of sacrifices and of the Priesthood of Aaron was not yet instituted because Iethro a strange Priest was permitted to sacrifice therefore it is like that as yet the Priesthood was not instituted Simler Cajetan 3. Some thinke that Iethro onely tooke part of the sacrifices which were offered and sacrificed not Lippoman But the phrase He tooke them unto God sheweth that he tooke them to offer unto God Iun. 4. Oleaster thinketh that he offered by the ministry of Moses But as Augustine well collecteth Moses is not yet read to have sacrificed at all 5. This is like to have beene Primum ejus sincerum legitimum sacrificium Iethros first sincere and legitimate sacrifice Calvin For although he had some knowledge of God before yet he knew him not purely and perfectlie before now QUEST XV. In what sense they are said to eat bread before the Lord. THey came to eat bread with Moses father in law before God 1. They did either eat Manna that Iethro might see the bread which God gave them
specially attend the service of God so the people of Israel should all be as Priests in respect of other nations addicted to the worship of the true God Tostat. So that all other kingdomes were but profane in respect of them 3. Hereby also is signified their principality above other nations as Priests were reverenced and honoured of all and the speciall care which God had of them as they themselves had seene in Egypt how the Priests were reverenced of all and maintained out of the common Treasury Cajetan 4. The Chalde readeth yee shall be Kings and Priests that is they should under the regiment and kingdome of God be as Kings Quia nullum optabilius felicius regnum quam nos Deo subjicere Because there is no more happy kingdome than to subject our selves unto God Calv. for God was their King as the Lord saith to Samuel They have not cast thee off but cast me off that I should not reigne over them Cajet 5. They are also said to be a kingdome of Priests because Christ was to bee borne of that nation both King and Priest Ferus which his spirituall kingdome and priesthood by faith is communicated to his members whom he hath made Kings in subduing sinne and Satan and Priests in offering spirituall sacrifices unto God as S. Peter expoundeth and applieth this place 1. Pet. 2. Cajetan Lippoman 6. Oleaster bringeth foure interpretations of these words 1. That they should be a kingdome governed by Priests for the Lord was angry that the people had cast off the government of Samuel But it was never the Lords meaning that Levi should have the civill government of his people though some of Levi were extraordinarily raised up as Moses Samuel to judge his people because the scepter was promised to Iudah Gen. 49.10 2. The word cohanim may be translated Princes as well as Priests and then the meaning is they should all bee as Princes that is subject to none but unto God But it is not like that two words of like signification should be put together as Kingdome and Princes therefore the other sense of Priests is here more fit 3. They should be a kingdome of Priests that is all of them addicted and devoted to the service of God as if they were all Priests 4. Or they should be an holy people in respect of other nations and in comparison of them as Priests These two last senses are most fit and agreeable to the rest before alleaged QUEST X. By what reasons the Lord perswadeth the people and why Vers. 8. ANd the people answered 1. Thus by these perswasions before propounded the Lord thought good to winne the obedience and hearts of the people for seeing the Lord was to impose upon them a law lex est quoddam onus and the law is a certaine burthen for where a law is set the will of man is limited which man naturally desireth to be left free and therefore it was requisite that the people should be thus prepared to obedience Tostat. quaest 2. 2. The Lord perswadeth them partly with the commemoration of benefits past their deliverance out of Egypt and their protection in the wildernesse which is set forth by an elegant similitude taken from the Eagle which supporteth her young ones with her wings partly with the promise of future blessings that they should be a peculiar people to himselfe Simler 3. Then whereas men naturally partim fastu altitudine turgent partim securitate torpent partly doe swell with pride and haughtinesse partly grow slothfull by security Calvin These perswasions as soveraigne medicines doe meet with both these inconveniences the remembrance of Gods benefits doth serve to abate their pride that they should not ascribe their deliverance to themselves the promise of further blessings would provoke them not to bee idle 4. If the remembrance of these temporall benefits was so effectuall toward them how much more ought wee to remember Quod nos abundantiore gratia liberatos à peccatis nostris portavit Deus homo factus c. That God made man hath deliverd us by more abundant grace from our sinnes and carried us unto mount Sion to the celestiall Ierusalem c. Rupertus QUEST XI Whether the people unfainedly here promise obedience Vers. 8. ALl that the Lord hath commanded will wee doe 1. It seemeth that at this present the people had a good desire and full intent to keepe all the commandements of God for otherwise the Lord would not have commended them thus saying Deut. 5.28 I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them to feare me and keepe my commandements alway The Lord would not both for the present have approved their saying and wished a continuance of their disposition if it had not proceeded from a good affection Tostat. quaest 3. Nec eos quicquam simulasse credibile est It is not credible or like that they dissembled at this time Calvin 2. But although this their readinesse to obey were not without the motion of the spirit of God in plaerisque tamen temporariam fuisse promptitudinem c. yet that it was but a temporary promptitude a willingnesse for a time in the most of them their doings which followed declare Simler So their first fault here committed is their frailty and inconstancy Propensus est populus sed fragilis inconstans The people seeme to bee ready yet fraile and inconstant Pellican Caro solet multa promittere nihil praestarâ— The flesh useth to promise much and performe nothing Ferus So that herein appeareth their temerity and rashnesse that promise great things as Peter did Sic facâ—unt qui propriâ—s confidunt viribus As all they doe which trust in their owne strength Lippoman 3. And seeing the people doe of themselves vow obedience to the law they afterward are most justly punished for the transgression of the law quasi vâ—ti rei as breakers of their vow and promise made unto God Gloss. ordinar QUEST XII How the Lord is said to come in the thicke cloud when and in what thicke cloud it was Vers. 9. LOe I come unto thee in a thicke cloud 1. Before the Lord came and appeared in the cloud but not to this end to speake to Moses in the hearing of the people and to give them a law for before the people had promised their obedience the Lord would thrust upon them a law against their willes Tostat. 2. Some thinke that presently the Lord came to Moses in a thicke cloud Intelligendâ—â— absque omni haesitatione est It must be understood without any deferring Cajetan But the cloud came not presently for the Lord thus spake to Moses upon the first or second day the cloud came not before the third day vers 16. Tostat. And when the cloud appeared the Lord talked with Moses out of the cloud but that
Paulus Burgensis doth herein finde fault with Lyranus for it is evident by that sentence borrowed from Augustine that he which suffereth his brother to perish when it is in his power to helpe him in effect killeth him and so is a transgressor against the sixth Commandement Thou shalt not kill 2. And as for the workes of mercy they are commanded in those severall precepts where the contrary is forbidden as the same Law which forbiddeth to take away a mans life commandeth us if it be in our power to preserve it and where we are inhibited to take away our neighbours goods wee are likewise willed to relieve him with ours where there is cause and in the same Commandement where it is made unlawfull to take away our neighbours good name it is enjoyned that wee should by all meanes seeke to preserve it QUEST XVII Of the true reading and meaning of these words that they may prolong it THat thy dayes may be prolonged But in the originall it is put in the active that they may prolong as read Iun. Momanus 1. Some referre it unto the parents that they by their prayers and blessings may cause the life of their children to be prolonged Oleaster As in the same sense they are said to receive them into everlasting tabernacles Luk. 16.4 and men are said to save 1. Timoth. 4.16 and Iam. 5.20 sic Iun. 2. Ab. Ezra understandeth it of the precepts and commandements which shall procure long life to those which obey them 3. But the verbe is rather here taken impersonally and in the signification of a verbe neuter That thy dayes may prolong that is may bee lengthened so the Childe And it is an usuall phrase with the Hebrewes to put the active in a passive signification as Iob 4.19 They shall destroy them before the moth that is they shall bee destroyed and Iob 7.3 They have appointed painefull nights unto mee that is were appointed unto me Iun. And this seemeth rather to bee the sense because Saint Paul so taketh it Ephes. 6.3 That it may be will with thee and that thou maist live long in the earth Simler QUEST XVIII In what sense the Apostle calleth this the first Commandement with promise BUt whereas Saint Paul saith that this is the first Commandement with promise Ephes. 6.2 hereupon this doubt ariseth in what sense the Apostle so calleth it seeing there is annexed unto the second Commandement a large promise of shewing mercy unto thousands to them that love God Hereunto divers solutions are made 1. Hierom bringeth in two expositions yet resolving of neither As first how some doe take the whole Decalogue because it was first given unto the Israelites after their comming out of Egypt for one Commandement and so would have this promise not peculiar unto this precept but unto all the rest But this is against the Apostles meaning for he doth annex this promise as peculiar to this duty of honouring our parents and calleth this the first Commandement with promise 2. Others doe thinke that in the second Commandement Non tam promissionem prolatam quà m sententiam in landes Dei esse finitam That it is not so much a pronouncing of a promise as an ending of the sentence in the praises of God but herein the fifth Commandement the promise is divided from the precept and the sentence is broken off and not continued as there But Hieroms reason overthroweth this answer Observa quòd verba sunt sponsiones c. Observe that these are words of covenant shewing mercy unto thousands and they are added as a reason joyned to the Commandements Hieron in 6. ad Ephes. 3. Ambrose understandeth the Apostle thus Hac causa dixit quod est mandatum primum in promissione ut discerneret inter mandata quae ad Deum mandata quae ad homines pertinent Therefore he said Which is the first Commandement with promise that he should discerne betweene the Commandements which appertaine unto God and those which belong unto men Ambros. in 6. ad Ephes. His meaning is that it is the first precept of the second Table with promise 4. But I rather resolve with Simlerus and Vrsinus that this is the first precept that hath any speciall and particular promise the other promise added to the second Commandement is generall to all those that love God and so not restrained only to that precept but is extended generally to the obedience of the whole law QUEST XIX Why the promise of long life is made to obedient children THat thy dayes may belong c. 1. Cajetane giveth this reason why this promise of long life is made to obedient children Tanquam gratis acceptâ— Ã parentibus beneficio vitae As being thankfull for the benefit of life received of their parents for it is fit that they which are thankfull to their benefactors should enjoy the benefit long Calvine also to the same purpose God doth shew his favour in prolonging of this life Vbi erga eos grati sumus quibus â—am acceptam ferre cenvenit When we are thankfull to those of whom we have received it So also Thomas Qui non honorat parentes tanquam ingratus meretur vita privari He that honoureth not his parents deserveth as an ungratefull man to bee deprived of life which he received of his parents 2. Thomas Aquin. also yeeldeth another reason In those precepts it was necessary to adde a promise ex quibus videbatur nulla utilitas sequi vel aliquae utilitas impediri where no profit was either not expected or seemed to be hindred therefore in the second Commandement which forbiddeth idolatry a generall promise is propounded because by the worship of Idols Idolaters looked for great benefits which seemed by this meanes to be cut off and because parents being aged are wearing away ab eis non expectatur utilitas no profit is expected from them and therefore a promise is put to this precept of honouring parents Sic Thom. 1.2 qu. 100. art 7. ad 3. But this reason seemeth somewhat curious 3. Oleaster rendreth this reason Because parents doe prolong the childrens dayes precibuâ— by their blessings and prayers 4. Thomas addeth further this reason is put to ne credatur non deberi praemium c. lest a reward might be thought not to be due for the honouring of parents because it is naturall QUEST XX. What other blessings are promised under long life BY long life here not only the lengthening of dayes is understood but other benefits also 1. Tostatus giveth this reason because without other temporall blessings vita laboriose miserabiliter ducitur mans life seemeth to be but full of labour and misery and so no blessing quaest 20. 2. Pelargus thus distinguisheth these blessings Vt triplex honor ita triplex pramium As a threefold honour is to be yeelded to parents so a threefold reward is promised pro honore obediâ—ntiae vita gloriosa for the honour of obedience a glorious life pro honore
Apostle saith that whatsoever is 〈◊〉 is written for our learning Rom. 15.4 wee have the like warrant in the new Testament how the Disciples of our blessed Saviour bought such things as were necessarie Ioh. 4.8 and 6.5 chap. 13. â—â— 2. The giving of almes is every where commanded in Scripture but men are not to give almes but of their owne If there were no particular propertie in things but one had as good right as another neither should men have wherewith to give almes neither should there need any almes at all 3. Riches are the gift of God Prov. 10.22 The blessing of the Lord maketh rich and chap. â—2 2 The rich and poore meet together the Lord is the maker of them all therfore the Lord alloweth distinct 〈◊〉 in things without the which none should bee richer than another 4. The Lord himselfe appointed that the tribes with their severall lots and possessions should bee distinguished and therefore the fact of Naboth is defended and justified because he would not part with the inheritance of his fathers 5. Many examples may bee produced not onely out of the old but the new Testament also of divers of the Saints that had their proper possessions and goods as Tabitha Act. 8. that made 〈◊〉 for the poore of Lydia Act. 16. who was a seller of purple 6. It is lawfull for a Christian to have proper servants much more his proper goods for the 〈◊〉 possession of servants seemeth more to bee against the freedome and libertie of nature than of 〈◊〉 and lands but the distinction betweene masters and servants is not taken away but continued and 〈◊〉 in the new Testament Ephes. 6. and in other places much more distinct possession of things 〈◊〉 4. Morall Observations 1. Observ. To take heed even of the smallest theft THou shalt not steale In that this precept is propounded in generall no quantitie prescribed or limited of that which is stollen it sheweth that all kinde of theft is condemned even in the least and smallest things And so the Apostle saith in generall words Let him that stole steale no more Ephes. 4.28 And the reason is Non id quod furto ablatum est sed mâ—ns furantis attenditur Not what a man stealeth but the minde of him that stealeth is considered Hierome For in fornication and adulterie whosoever it is rich or poore faire or deformed with whom the 〈◊〉 is committed 〈…〉 fornicatio adulterium it is one kinde of fornication and adulterie so is it in theft Quâ—â—tumcunquâ— servus abstulerit furti crimen incurrit How little soever the servant stealeth from his master he incurreth the crime of theft Hieron in Epist. ad Tit. cap. 2. Hereby therefore al are to bee admonished that they take heed even of pilfring small things for it is Satans subtiltie from stealing of a piâ—â— or point to draw such on to pence and pounds and greater thefts it is good therefore to take heed in the beginning 2. Observ. All deceivers and extortioners are accounted before God as theeves FVrther seeing in this precept all kinde of purloyning that which is anothers is forbidden by deceit guile fraud violence oppression it is evident that all such fraudulent practices are accounted in the sight of God no better than theft which Zacheus considering maketh the like restitution of fourefold for that which hee had gotten by forged cavillation Luk. 19.8 as if hee had directly stollen it 〈◊〉 then the name of a theefe is odious and ignominious let al such circumventers of their brethren 〈◊〉 deceivers extortioners leave such wicked trades unlesse they will bee ranged in the ranke of the theeveâ— 3. Observ. Of the greatnesse of the sinne of theft THis sinne of theft of what kinde soever though many make light account of it is for many reasons to bee shunned and abhorred of all 1. Prima sumitur ex gravitate The first is taken from the greatnes thereof for theft in some cases is compared to murther Ecclesiastic 34.22 The bread of the 〈…〉 the life of the poore hee that defraudeth him thereof is a murtherer Secunda ex periculi qualitâ—tâ— The second reason is from the qualitie and condition of the danger for in other sinnes satisfaction is 〈…〉 than in theft where before effectuall repentance can bee wrought restitution must bee made of the thing taken away and of the losse that came thereby Tertia ex talium 〈…〉 The third is by 〈…〉 of such things as are wrongfully gotten for they neither profit spiritually Proâ— 10. â— The 〈…〉 of wickednes profit nothing Almes given of evill gotten wealth availeth not neither doe they profit temporally for such unrighteous substance doth not prosper as the Prophet saith into cruell oppression Thou hast consulted shame unto thine owne house by destroying many people Thomas 〈◊〉 soul. The ninth Commandement 1. Questions discussed QUEST I. What it is to answer a false testimony THou shalt not beare false witnesse c. The word here used is ghanah or as Oleaster readeth without any asperation at all anah which signifieth properly to answer and accordingly it receiveth divers interpretations 1. It seemeth specially to be understood of false testimony publikely when one is asked of the Judge and so answereth falsly 2. It may be also thus expounded that although hee be his enemy that is knowne to hate him yet he should not be answerable therein in shewing hatred againe in being a false witnesse But the other sense is more fit and agreeable here 3. Sometime this word signifieth to heare as Psal. 143.1 Heare my prayer O Lord c. and answer mee and in this sense this precept as well forbiddeth to heare and receive a false testimony as to speake it Oleaster 4. Because the other word heâ—â— used ghed signifieth a witnesse as well as the thing witnessed that is the testimony it selfe some of the Hebrewes read thus in the vocative case Thou shalt not speake or testifie ô false witnesse but then the sense should bee imperfect the better reading therefore is the testimony of falsehood or false testimony than false witnesse as Montanus unlesse a word be supplied thus Thou shalt not testifie as a false witnesse Calvin QUEST II. Whether false testimony in judgement be here only forbidden R. Salomon thinketh that in this precept only such false testimony is forbidden as is committed publikely in judgement But that cannot be for these reasons 1. Because backbiting and slandering also is a breach of the Morall law and if it should not be restrained here it cannot be referred unto any other precept and so the Morall law should be defective and that other kinde of false witnesse bearing than publikely in judgement is against the Morall law and not onely against Moses Judicials it is evident by this because these offences were even odious among the Heathen that were not bound to Moses Judiciall lawes Tostat. 2. Seeing God in the former precept shewed sibi curae esse omnium fortunas famam qua longe
from her Gloss. interlinear Lyran. But the word ghoâ—ah signifieth no such thing Some read horam her time or houre which some interpret tempus nubendi time of marriage some the time of her service He shall not diminish her wages for her service Ex Lippomanâ— Some debitum conjugale understand and it of the marriage debt jus conjugale the right of marriage Cajetan Vatab. Concubitâ—m this lying with her Chalde so also Augustine Actum matrimonialem The matrimoniall act he shall not defraud her of for they which had many wives did not give unto every one of them their time as may appeare in the story of 〈◊〉 and Lâ—ah who purchased of her sister to Iâ—dge with her husband for her sonnes Mandrakes Genes 30. But beside that this were apparently to allow the use of concubines which no where the Law of Moses doth the word ghonah is not found in any such sense But it rather signifieth cohabitation or dwelling for the word maghon which commeth of the same root ghoa is taken for an habitation or dwelling so read Iun. Oleast Montanâ—â— The meaning then is that he shall allow her her food rayment and cohabitation or dwelling because he hath decâ—iâ—ed her of the hope and expectation of marriage So the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which word Augustine understandeth 〈◊〉 ubi nâ—m lying with her but it rather signifieth conversation that is he shall suffer her still to cohabite and converse in the house not as his wife or concubine but now as a free maid and no longer a servant QUEST XXXI What those three things are mentioned in the text Vers. 11. IF he doe not these three c. 1. Some expound these three things to be these if the master that bought the maid will not take her for his wife nor give her to wife to his sonne nor yet reteine her as his concubine Ex Lyranâ— But this cannot be for these reasons 1. Because it would follow that it was by the Law allowed to take a maid to be ones concubine which was apparently a sinne and a transgression of the seventh Commandement Thou shalt not commit adultery 2. The sense and sentence should remaine imperfect it being not determined what should be done if hee refused to give her food rayment and dwelling if this clause should be referred not to the three things spoken of immediatly before but to those other there given in instance Tostat. quaest 12. 2. Augustine supposeth these to be the three if he neither marry her himselfe nor his sonne neither have defloured her then she shall goe out free quast 78. in Exod. But there is no mention made at all before of deflouring her but of 〈◊〉 her therefore this cannot be any of the three 3. The most doe make these the three things if he neither take her to wife for himselfe nor for his sonne nor yet suffer her to be redeemed So Macâ—ach Borrh. Lyran. Genevens But this exposition cannot stand 1. Because these three things mentioned must be all performed otherwise he must let her goe out free but these three were divers cases and are propounded disjunctively either the father to marry her or the sonne or to suffer her to goe out free 2. In this sense the text should imply a contradiction for if these severall cases before propounded be these three things whereof one is this that if the father doe not marry her himselfe he shall suffer her to be redeemed that is for money but here it is said she shall goe out free paying nothing so shee should goe out for money and goe out without money 4. Wherefore the fittest sense is and most agreeable to referre this clause to the three things going next before he shall not diminish her food apparell and dwelling Sic Tostat. Iun. Cajetan QUEST XXXII Whether maid servants were set free in the seventh yeere and not sometime before sometime after Vers. 11. SHe shall goe out free paying no money 1. She should be set at liberty not onely in the seventh yeere of remission but before si appareant in ea signa pubertatis if the signes of her womanhood appeared Lyran. And the reason is that if shee stayed still in servitude being apt for marriage and neither her master nor his sonne take her to wife she might be in danger to be defloured or else lose the time of her marriage passing over her virginity in service Tostat. So that such maids might be made free before the yeere of freedome came 2. But if the seventh yeere of redemption returned before the maid came to yeeres of marriage which the Hebrewes doe appoint at twelve then could not the master yet shew his liking or disliking of her and therefore such young maidens were not made free no not in the seventh yeere for all this Law is grounded upon this supposition If shee please not her master that is if he purpose not to espouse her to himselfe or to his sonne but this pleasing or displeasing could not appeare untill the maid were ripe and fit for marriage therefore in this case they expected rather the accomplishment of her ripe age than the approching of the seventh yeere Tostat. qu. 13. QUEST XXXIII The summary sense of this Law concerning maid servants NOw concerning the meaning of this Law in generall 1. Cajetane thus resolveth the whole Law this maid servant that is sold by her father unto her master is either incognita à Domini unknowne of her master or knowne if the first then may he sell her but not to any strange people if she be knowne and afterward displease either her master casteth her off and then he must give her a dowry as if she were his daughter or he purposeth to reteine her still as his concubine then hee shall provide for her meat cloth and dwelling Contra. 1. There is no liberty given to the master to sell his maid servant to whom he will but he must suffer her to be redeemed which was to be done by the next of the kin 2. When he had espoused 〈◊〉 to his sonne it is not like that he would then cast her out of the house and send her away with a dowry but reteine her still 3. And if it should be lawfull for him to keepe her still as his concubine then the Law should allow the use of concubines which is no where to be found 2. Tostatus and Lippoman agree with Cajetane in the first case of suffering the maid to be redeemed admitting that her master had not knowne her and in the two other of giving her to his sonne and of taking another unto her but herein they differ that Cajetane in the second case of espousing her to his sonne presupposeth an ejection and casting out of the maid espoused and so endowing her the other thinke she is reteined still Their errour then is in supposing that this maid is knowne of her master because she must so liberally be provided for But
the absence of another for commonly then many tales are devised Lyran. Or that the Judge should not give care to the accuser before he have heard the partie accused also Borrh. Or this some make to be the meaning Non suscipias vocem testium quos scis mentiri Receive not the voice of witnesses whom thou knowest to lie Tostat. quaest 1. But it is better generally understood of all as well private men as Judges Vetat falsum rumorem de ullo homine vel spargi vel admitti It forbiddeth any false rumour to be spread of any or admitted Gallas Praecipue tamen lex haec ad judicia pertinet And yet principally this law belongeth to judgements Simler because false reports may there doe most harme yet because it is also a fault in private men to raise false reports and to be too credulous to beleeve them it is better here to retaine a generall sense QUEST II. What it is to put to the hand to be a false witnesse NEither shalt put thy hand with the wicked to be a false witnesse 1. Calvins joyneth this to the former clause and saith they are here understood to be false witnesses qui proximos traducunt which joyne their hand with the wicked in traducing of their neighbours So also Oleaster But the manner of the phrase here used of putting to the hand that is of binding and combining themselves importeth a greater matter than onely in carying or spreading of a false report 2. Some referring this law unto publike testimonie in judgement understand it of the person of the Judge that he should not be a meane to procure false witnesses as the Elders of the Citie to whom Iezâ—bel sent did against Naboth R. Salomon Marbach But the words In being a false witnesse which is more than procuring will not beare that sense 3. Some by putting to the hand understand thou shalt not sweare to be a false witnesse because they used to lift up their hand when they did sweare Lyran. Tostat. But this doth make the sense too particular for what if he doe not sweare but onely promise or give his hand to be a false witnesse it is directly against this law therefore by putting the hand is signified hee shall not aid or assist him he shall not consociate himselfe vel conferre operam or promise his helpe or consent unto evill Iun. 4. And withall here is forbidden that wicked confederacie and mutuall ayding one of another in bearing false witnesse as it is a common practice Da mihi mutuum testimonium Witnesse for me and I will bee witnesse for thee Gallas 5. And two things are forbidden Non adjuvabis causam improbi falso testimonio c. Thou shalt not helpe the cause of the wicked by a false testimonie not make a covenant with him to doe it for him Lippomaâ— QUEST III. How great a sinne it is to be a false witnesse Vers. 2. TO be a false witnesse 1. Falsum testimonium habet tripliceus deformitatem A false testimonie hath a threefold deformitie ex perjurie first by perjurie because witnesses are not admitted but upon their oath ali◠〈…〉 justitiae another way by violating of justice tertio ex ipsa falâ—tate thirdly by the falsenesse of his testimonie Thomas These three evils and mischiefes then do accompanie a false witnesse perjurie injustice falsenesse and lying 2. And in three other respects is this sinne of false witnesse bearing odious and abominable 1. In respect of the author thereof who is the divell for when he telleth a lie he speaketh of his owne 2. The inconveniences are great which ensue the perverting of justice and the condemning of the innocent 3. There is also nominis divini contaminatio the polluting and prophaning of the name of God Borrh. QUEST IV. Whether in this law we are to understand the mightie or the many Vers. 2. THou shalt not follow the mightie 1. The most doe read many or the multitude as before is shewed in the divers readings and they make two parts of this law the first to concerne all in â—enerall that they shall not follow a multitude to doe evill the second Judges in particular not to folâ—ow a multitude in judgement Cajetan Oleaster Whether it be to respect the multitude of the parties â—riends that sentence is to be given upon Marbach or the multitude of Judges that consent in a wrong judgement Simler And then the meaning is that in neither case a multitude is to be followed si â—it manifestè iniquum vel falsum if it be manifestly false or unjust which the multitude holdeth for if it be manifeste verum either manifestly true vel dubium or doubtfull which many doe affirme one must not of singularitie depart from their judgement Tostat. quaest 2. 2. Some in the former clause interpret rabbim many Thou shalt not follow many to doe evill but in the other branch of the law they understand it not of the quantitie and number but of the qualitie neither decline after the mightie c. that is where there are many Judges to give sentence the inferiour should not be overruled by the opinion of the Superiour Judges and mightie and therefore among the Jewes this wise course was used in giving of sentence in the assemblie of Judges that the punies and inferiour Judges should deliver their opinion first lest if the greatest began the other might bee swayed by them this is also the use among the Divines in the Vniversitie of Paris the Juniours and Inferiours begin first Lyran. This also is the honourable use of the Star-chamber with us 3. But seeing the same word rabbim is used in both sentences it is taken in the same sense in both places and is better interpreted the mightie than the many for these reasons 1. Because of the opposition of the poore man in the next verse the mightie and the poore are better compared and set together than the many and the poore 2. So Levit. 19.15 gadhol the great and dal the poore are set one against the other that neither the one nor the other should be respected in judgement 3. This interpretation of the mightie comprehendeth also the other whether they be mightie in number or in power Iun. 4. And as respect is not to bee had of the multitude so neither of the paucitie and fewnesse as the Donatists in times past and the Anabaptists in these dayes doe brag of their small number as therefore the best Gallas QUEST V. How the poore is not to be esteemed in judgement Vers. 3. THou shalt not esteeme a poore man c. 1. The word hadar signifieth honour beautie comelinesse Prohibet blandis sermonibus ornari causam pauperis He forbiddeth that the poore mans cause should be set forth with glosing words and so be made better than it is Cajetan Oleaster Therefore Aristotle giveth a good rule that in matters of judgement causa simplicibus sermonibus propeneuda erat that the cause should be laid
house that was to be done then because they were to strike the bloud upon the doore postes that it might be a signe of their deliverance from the plague while the Angell passed over to smite the Egyptians chap. 12.23 but afterward they were required to sacrifice the Passeover in the place which the Lord should chuse Deut. 16.2 2. Neither was it enough to bring the Passeover up to that place where the Tabernacle was but they were to present it at the doore of the Tabernacle where the Passeover was to be killed as other sacrifices and the bloud to be powred by the Altar 1. Because this was the generall Law for all sacrifices Levit. 17.3 but the Passeover was a sacrifice as here the Lord calleth it my sacrifice and Numb 9.13 he that was negligent to keepe the Passeover should be cut off from his people and this reason is yeelded thereof Because he brought not the offering of the Lord in due season 2. And againe it had beene to small purpose to enjoyne the people to come to the place of the Sanctuary with their Passeover to that end that they should observe no other rites and ceremonies therein than were appointed by the Law if every one might have killed the Passeover in his owne house for then they might have followed what rites they thought good Tostat. quaest 27. QUEST XLI Wherefore they were to eat only unleavened bread in the Passeover THou shalt not offer the blond with leavened bread c. 1. The unleavened bread which they were commanded to eat for seven dayes together is called the bread of tribulation Deut. 16.3 that as it is an unpleasant and unsavoury bread of it selfe so it should call to their remembrance the affliction which they endured in Egypt and consequently their deliverance from the same Simler Calvin 2. But to us it hath this signification first it forbiddeth quicquam Aegyptiacae doctrina divinis rebus admisceri c. that any Egyptiacall or false doctrine should be mingled with divine things Theodoret. As our blessed Saviour in this sense chargeth his Apostles to take heed of the leaven of the Pharisies Mark 8. Secondly the leaven signifieth malitiae nequitiae amaritudinem the bitternesse of malice and wickednesse Rabanus which we must seeke to purge forth as S. Paul applieth it 1 Cor. 5. QUEST XLII What first fruits are here mentioned in this Law Vers. 19. THe first of the first fruits of thy land 1. Some thinke that this Law is understood of the solemne oblation of the first fruits which were of three sorts novarum frugum of their new corne in the feast of the Passeover panum de novis frugibus pistorum of bread baked of the new corne at Pentecost novorum fructuum and of the new fruit as of wine and oile in the feast of Tabernacles But this solemne oblation of the first fruits was before rehearsed in particular vers 15 16. 2. It is rather therefore meant of those first fruits which every man was bound to offer unto the Lord in particular as the first fruits of their trees Levit. 19.25 Iun. The first fruit of their dowe Numb 15.21 and of other things which was to this end to acknowledge their thankfulnesse unto God for the fruits of the land which he had given them Deut. 26.10 Simler 3. Lyranus addeth further that these first fruits are specially understood of the seventh yeere when they did not sow any thing that because mention is made before onely of the first fruits of their labours vers 16. this is added that even they were to give the first fruits of that which the earth brought forth of it selfe in the seventh yeere without their labour that first in common they should offer the first fruits to the Priests before any did gather of them to their owne use which they were the rather to doe in the seventh yeere because those fruits were given them without their labour they were only of Gods sending and for that in that yeere they could not pay any tithes unto the Levices for the tenth part could not be set out from the nine parts because they did not gather the fruits of the earth together as in other yeeres but as they needed them and the remainder was for the beasts of the field therefore they could not gosse at the tenth and the tenth was due from the owner where he tooke the nine parts to himselfe but here the owner tooke no more than another the fruits of the seventh yeere were common unto all Tostat. qu. 29. QUEST XLIII What it is to seeth a kid in the mothers milke Vers. 19. THou shalt not seeth a kid in his mothers milke 1. Some thinke the meaning of this Law is that they should not offer a sucking kid in sacrifice while it was yet tender and under the damme Pellican But this cannot be the sense for after seven dayes it was lawfull to take any thing from the damme and sacrifice it Exod. 22.30 And we reade that Samuel offered in sacrifice a sucking lambe 1 Sam. 8. Beside the flesh of kids when they are weaned are not so sweet and pleasant as before Simler 2. Some interpret this Law by that Levit. 22.28 that they should not kill the cow and ewe and the young both in one day and Deut. 22.6 that they should not take the dam with the young Theodoret. Vatab. But it is a divers thing to seeth the kid in the dammes milke and to seeth or kill the kid with the damme together Pelarg. Oleaster 3. Some doe understand this Law according to the letter that they should not indeed dresse and seeth a kid in the dammes milke and they give this reason because it seemeth to be a cruell thing si lac matris quod datum ei est pro nutrimento adhibeatur ad consumptionem if the milke of the damme which is given for nourishment should be used to waste and consume it Thomas Lyrâ—â—m Others adde this reason Prohibetur ritus Idololatrarum lixantium 〈◊〉 in laste matris The rite and fashion of Idolaters is forbidden which seeth the kid in the dammes milke Cajetane And the Hebrewes affirme that the Ismaelites had such an use to seeth kids in the dammes milke for more delicacie sake Simler The Gentiles also used to sacrifice a kid sod in the mothers milke to the 〈◊〉 of the fields that they might have plenty Tostat. And this is the speciall reason which they insist upon that follow this sense to take it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the words and letter because it is thrice repeated in the same phrase in this place and Exod. 34.26 and Deut. 14.21 Pelarg. Simler and Calvin seemeth to approve the same sense Contra. But against this exposition it may be thus objected 1. The word bashal here used signifieth as well to rost as seeth as Deut. 16.7 Thou shalt rost the paschall Lambe for it was not to be sodden in water Exod. 12.9 Piscator and
praemii ullius promissione praeciperâ— c. God might if it pleased him command without promise of any reward for he is debter unto none and when we have done all which we can wee doe no more than our duty but God to stirre up our dulnesse propoundeth ample and large promises Marbach 3. And these blessings of plenty health fruitfulnesse long life are here mentioned because they should acknowledge God the Author and giver of all these blessings which the Idolators asked of their Idols Gallas 4. First God promiseth to blesse their increase and store their bread and water both to give them abundance and to blesse the use thereof unto them for otherwise without Gods blessing abundance will soone come to nothing and because plenty is nothing without health Secondly he saith he will take away all sicknesse then because all this would not availe if they had no heires it is added that none should be barren and beside long life is promised for to enjoy these things but a short time were no perfect blessing and lastly victory is promised over their enemies for all these blessings had little helped unlesse they might have had quiet and peaceable possession of the land Ferus QUEST XLVII What is understood by the hornets Vers. 28. I Will send Hornets c. 1. Some doe understand this literally that as God sent frogs and lice upon the Egyptians so against the Canaanites he armed waspes and hornets to shew his power quod per minuta animantia suis auxiliatur that he can helpe his by weake and small beasts Theodoret. So also Procopius giving this note Deum à coelo de improviso suis missurum auxilium That God of a sudden can send helpe unto his out of heaven So also Cajetan Simler Calvin Gallas Pelarg. But Augustines reason may here be urged against this sense Non hoc logimus factum c. Wee doe not reade any such thing to have beene done neither in Moses time under Iosua the Judges or the Kings that hornets were sent against the Canaanites only the booke of Wisdome hoc dicit impleâ—um saith this was fulfilled chap. 12.8 Thou sendedst forerunners of thine host the hornets to destroy them by little and little But this may also be understood of that feare and terrour which God did smite the Canaanites with before the comming of Israel 2. R. Abraham and Aben Ezra by hornets understand a certaine disease which did consume the Canaanites where they hid themselves in their caves But the text saith that these hornets drave them out not that they wasted and consumed them 3. Pellican maketh a metaphoricall sense Ita attonitos eos reddam ut etiam vespae siat â—is superiores I will so astonish them that even flies and waspes shall be able to overcome them c. But Ioshua found the contrary when he was discomfited and fled before the men of Hai that he had not to deale as with flies and waspes 4. Therefore I prefer Augustines sense Vespae istae aculei timoris intelligendae sunt c. These waspes or hornets are to be understood to be those prickes of minde and terrours which made the Canaanites give place to the Israelites So also Lyranus saith they were Anxietates animi eos pungentes tanquam aculei Perplexity of minde which pricked them as sharpe pricks And this to be the meaning the former verse sheweth I will send my feare before thee vers 27. the accomplishment whereof is declared Iosh. 24.12 I sent my hornets before you which cast them out before you the two Kings of the Amorites not with thy sword c. that is the feare which God sent upon them not their sword discomfited them Iunius Piscator As Rahab confesseth When we heard it our heart did faint and there remained no more courage in us Iosh. 2.11 So also Borrhaius 5. Rupertus maketh this allegoricall sense by the hornets Quos scimus de aquino stercore nasci c. Which wee know to be bred out of dung are to be understood those base and contemptible meanes whereby God overcame the power of Satan c. He meaneth the Apostles who were counted as vile and base whereby the Gospell of the kingdome was published and propagated But the former sense is to be insisted upon as the most fit and consonant to the Scripture QUEST XLVIII Why God did not cast out the Canaanites all at once before the Israelites Vers. 29. I Will not cast them out from thy face in one yeere 1. No nor yet in 400. yeeres were they all cast out till the reigne of David and Salomon which the Lord did for divers causes one is here expressed lest the land should have growne to a wildernesse if it had beene dispeopled all at once and so husbandry and tillage would have beene neglected Gallas And the wilde beasts in the solitary places would have increased as Wolves Lions Beares which would have beene a great annoyance to the people Tostat. qu. 84. 2. Another cause was for their rebellion and murmuring for the which they were punished to wander up and downe in the wildernesse 40. yeeres Simler 3. Eorum culpae imputandum est c. It is to be imputed to their owne fault that the Canaanites were no sooner cast out because they were slothfull and negligent therein themselves as Ioshua telleth them If yee goe backe and cleave to the rest of these nations c. and shall make marriages with them know for a certaine that the Lord your God will cast ouâ— no more of these nations from before you c. Calvin 4. Neither would God cast them out all at once Vt essent qui peccantes arguerent ut â—rudirit in eis Israel That there might be some which should correct those which sinned and that Israel might be nurtured by them Rabanus For God used those nations as whips and scourges for his people when they fell away from him as he stirred up the King of Canaan against them Iud. 4. 5. Another reason was that the people might have some alwayes to exercise them that they should not be given over to sloth and idlenesse but be trained up in warre this cause is touched Iudg. 3.1 That he might prove Israel by them as many as had not knowne the warres of Canaan Marbach Pellarg But this reason is not mentioned here Ne impatientia defecissent c. Lest they might through their impatience have fainted Lippom. 6. And further God would not Vt citra praelia dominium terrae acquirant That they should without battell get the dominion of the land for those things which are hardly gotten we doe the more set by Pracopius 7. Hoc etiam utile fuit ad cohibendum eorum praceps defiderium This was also profitable to stay their preposterous desire that they should wait the Lords leisure and thinke not all at once to have their desire Like as now many wish that the Gospell might be quickly propagated over the world
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
observation that Cherubim with van alwayes signifieth the creature but without van the worke it selfe of Cherubims But this observation doth not alwayes hold for in this place cherub 〈◊〉 the singular number is expressed with van though Cherubim in the plurall be written without is 〈…〉 they both in this place doe signifie the worke of the Cherubims 6. Therefore the best and 〈◊〉 sense of this word is to signifie a beautifull picture and is metaphorically translated from externall and materiall things to spirituall because the Angels are beautified and adorned with many excellent 〈…〉 In which sense the King of Tyrus in respect of his glorious state is called the annointed Cherub Ezech. 28.14 QUEST XXV What forme and fashion these Cherubims were of COncerning the forme and fashion of these Cherubims there are divers opinions 1. Iosephus thinketh they had the similitude of certain birds which are not knowne unto us being found only in the remote parts of the world and the reason of his opinion may be this lest if they had beene after the similitude of any knowne thing it might have ministred occasion of idolatry But Iosephus is convinced by that which is written Gen. 3. that the Cherubims were see to keepe the way to Paradise they were not fowles or other winged beasts but Angels which kept that way neither was there here any feare of idolatry because these Cherubims were not in the open view and sight of the people but in the most holy place whither none had accesse but only the high 〈◊〉 and that once in the yeere 2. R. Abraham Ab. Ezra thinketh that the Cherubims doe signifie any shape either of bird beast or man as Ezech. 1. the beasts which appeared having the face of an Eagle a Lion a Bullock a Man are chap. 10. called Cherubims Contra. The Prophet calleth them Cherubims not in respect of that forme and shape wherein they appeared but because he knew thâ—m to be Angels and blessed spirits that so appeared therefore he giveth the 〈◊〉 name to them all and there their forme and shape is expressed but when they are called Cherubims without any determination of their forme they are alwayes held to have appeared in humane shape Tostat. qu. 〈◊〉 3. Oleaster leaveth not this matter indifferent as Ab. Ezra but thinketh that these Cherubims had rather formam animalium the sonne of beasts such as Ezechiel describeth than of men because it is no where expressed that the Cherubims had the shape of men as there they are described to have the faces of beasts and beside if they had beene made like men with hands that would have hindered the stretching out of their wings Contra. 1. As though the Cherubims in Ezechiel are not as well said to have had the face of a man as of other creatures there expressed 2. To take away the other doubt and difficulty we need not imagine with Montanus who seâ—â—eth forth the Cherubs with wings only without hands for that were an imperfect forme to give them the shape of a man without hands and the Cherubs described Ezech. 1 8. had 〈◊〉 which came under their wings but the Cherubs might very well be described with stretching out wings notwithstanding their hands which they either touched the mercy seat with as some thinke 〈◊〉 her held them upright as praysing God as R. Salomon 4. Montanus saith 〈…〉 That these Cherubs were divers in the shape of male and female But that is not like 〈◊〉 they were made to represent the Angels and blessed Spirits where is no diversity of sex of male or female 5. The opinion than of R. Salomon is the â—â—st that the Cherubs were pictured and portraited in humane shape in the forme of young men because so the Angels used to appeare in times past as to Abraham and Lot and they 〈…〉 the Angeli were sent from heaven they are said to flie as birds 〈…〉 the ground Tostat. And what shape the Cherubims were of 〈…〉 be gathered by the description 〈◊〉 those which Salomon made which stood upright on their feet 2 Chron. 3. â—3 〈…〉 understood of any other than the humane shape Pelarg. Ribera They were pictured with wings and not naked as Montanus describeth them but clothed and apparelled because it is forbiddâ—nâ— chap. 20. 〈…〉 should be discovered at Gods Altar Iunius QUEST XXVI 〈…〉 Cherubim 〈◊〉 Seraphim BUt it will here 〈…〉 these are called Cherubim rather then Seraphim which is another name giâ—en 〈◊〉 Angels 〈…〉 1. Some were of opinion that they might indifferently be called either Cherubim or Seraphim but Hierom confuteth them writing 〈…〉 say in their prayers Thou which sittest 〈…〉 no where used in Scripture but only 〈…〉 2. Others answer that the Seraphim◠〈…〉 which shall be revealed in the next world the Cherubims ad ministerium for the ministery and service of God and therefore the Cherubims are here pictured rather than the Seraphims Contra. 1. But the most holy place where these Cherubims were set was made to represent Gods glory therefore the Cherubim served here to set forth Gods glory 2. The Seraphims also were ministring Spirits as well as the Cherubims as they are set forth Isay 6. 3. Neither is it a sufficient answer to say that the Seraphims appeared with six wings a peece Isay 6. and these had but two they were therefore Cherubims not Seraphims for the Cherubs that here were described but with two wings Ezach 1.6 were said to have foure So that if that were a good reason these should neither be called Cherubims Therefore they are not so called or distinguished in respect of their more or fewer wings for the Angels being Spirits have neither wings nor any other visible shape of themselves but they are described and called diversly according to those severall offices and imployments wherein it pleaseth God to use them 4. Ribera maketh this to be the reason why God is said to fit upon the Cherubims which word signifieth multitude of knowledge to shew that God farre exceedeth the wisdome and knowledge even of those excellent Spirits and therefore he is said to sit above the Cherubims But beside that this signification of the word Cherub hath no ground as is before shewed God in this sense might as well be said to fit betweene the Seraphim which signifieth burning as fire for the Lord in brightnesse and in fiery justice exceedeth the Angels 5. This reason then may rather be yeelded Visiones ad rerum sâ—â—arum argumenta accommodanda sunt Visions must be applied unto the argument and scope of the things themselves Iun. in Isai. 6.2 Now because Seraphim is a name given to the Angels in respect of their fiery and purging zeale they are so called when they are sent to purge and cleanse the world in being ministers of Gods judgements but Cherubim being a title of love and favour being taken for a beautifull and lovely picture this name was more fit to be used in this place these
they baked the bread in as Borrhaius noteth out of the traditions of the Hebrewes the golden vessels only served to place the loaves in being baked and set upon the table The Latine Translator calleth them acetabula which properly signifieth sawcers or little dishes but they were no small dishes that contained loaves of that bignesse every one having eight pound as thinketh Ribera the word also signifieth sawcers to put vineger in whereupon the Interlinearie glosse by these vineger sawcers would have signified mordax praedicatio quae vitia corradat biting speech to nip sinne But this is very improperly gathered for as Tostatus noteth in the Tabernacle nullus erat aceti usus there was no use for vineger 2. The second kinde of vessell is caphath which signifieth an hollow vessell like to the palme of the hand which served for the incense Iunius Vatablus Pelargus The vulgar Latine calleth them phialaâ— cups to examine the wine in which was offered Lyran. Tostat. So also Rupertus who thinketh they were glasses but that cannot be seeing all these vessels were of gold and here was no use for vessels and cups to receive wine in all these served for the shew-bread table 3. The third kinde are kesoth which were not thuribula incense cups as the Latine Interpreter whom Lyranus and Tostatus follow for they are spoken of before R. Salomon thinketh they were golden canes or reeds which were put betweene the bread to convey the aire unto the loaves that they should not mould So also Vatablus and Montanus But they were rather covers for the other plates and dishes to cover the bread and keepe it close and so they might better be preserved from putrifying or moulding so thinketh R. Iehudah a most ancient Hebrew writer and this is the more probable because Num. 4.7 they are called scutâ—llae tegminis plates to cover with Iun. 4. The fourth sort of vessels are called Menakiâ—th which word commeth of nakah to cleanse 1. Iunius calleth them scopulas beasomes Cajetane mundateria cleansing things Montanus expurgatoria instrumenta instruments to keepe the table cleane with But seeing these instruments were all made of gold they had beene very unfit to sweepe or cleanse the table 2. Neither were they cyathi powring cups or spout-pots as Tostat. Lyran. following the Latine text which readeth to offer drinke offerings whereas the word nasaâ— signifieth rather here to cover than to powre forth as is before shewed 3. Oleaster thinketh they were certaine mantils that covered the bread and other vessels but this could not be because they were all of gold and the face or shew-bread was not covered or hid in the Tabernacle 4. Therefore it is most like that these were the covers to the incense cups as they are joyned with them Lev. 4.7 as the other before called kesoth served to cover the bread-plates or dishes So Vaâ—abl Lippom. QUEST XXXIX Why it was called the shew-bread or face-bread Vers. 30. ANd thou shalt set upon the table shew-bread or face-bread 1. R. Salom. imagineth they were called face-bread because on two sides they were turned up like unto simnels 2. Other of the Hebrewes thinke they were so named because they were made foure square like unto a bricke with foure plaine sides which they call faces Ex Oleast 3. Others because they were baked in certaine moulds and so were of the same fashion above and below otherwise than our common bread which is flat on the bottome next the harth and round above Tostat. Lyran. 4. Cajetane conjectureth that they were notati characteribus duodecim silâ—erum Israel printed with markes of the twelve sonnes of Israel and therefore so called 5. But indeed they have that name given them because they were alwayes in the face and sight of God as the words following expound Before my face continually And in the same sense the Septuagint translate here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face-bread or presence-bread and sometime they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew-bread which terme the Apostle retaineth Heb. 9. and the Latine translator followeth calling them panes propositionis shew-bread in the same sense because they were alwayes set forth and shewed as in the presence of God but the sense is more full and evident to call them panem facierum as Vatab. Montan. Pagnine or in the singular panem facâ—eâ— face-bread Iun. because the word panim in the Hebrew wanteth the singular Ribera And whether from the Hebrew word panim in this sense the Latine word panis bread may not be derived I leave it to the Readers consideration QUEST XL. Of the order and quantity of thâ—se loaves COncerning the order and manner of setting these loaves 1. Tostatus thinketh that they were set in duobus cumulis in two heapes and his reason is because otherwise so many loaves being of that bignesse containing every one two tenth deales of an Epha could not be placed in a table of so small breadth 2. But it is more like that these twelve loaves were placed in duobus ordinibus in two rowes or orders one upon another as may be gathered Levit. 24.6 Thou shalt set them in two rowes or orders six in each row and the same reason alleaged for the heaps may be urged against Tostatus for unlesse these loaves so many in number and so great in quantity had beene placed in order and not tumbled in heapes they could not have beene all set in so small a roome 3. And concerning the quantity of these loaves they did each of them consist of two tenth deales of an Epha that is two Homers Levit. 24.5 And every Homer held about three pints as is shewed before qu. 24. in chap. 16. Iosephus saith that every loafe contained two of the measures called Assaran and the Assaran held seven of the measures called Châ—tyla which was about a pound weight so that every one of those loaves did weigh about seven or eight pound Ribera QUEST XLI Of the mysticall signification of the table of shew-bread NOw as touching the mysticall sense and application of the table of shew-bread with the instruments thereof 1. Beda by the table made of Shittim wood understandeth the Scriptures consisting of the holy acts and sayings of the Prophets and Patriarkes By the foure rings the foure Evangelists by whom the Gospell was catried and preached to all the world By the foure feet the foure senses of Scripture the historicall allegoricall tropologicall anagogicall Rabanus also followeth the same steps 2. By the divers vessels the goblets the incense cups the dishes Gregorie understandeth the diversity of gifts in the Church which all helpe to furnish the Lords spirituall table 3. Iosephus by the table and twelve loaves thinketh the yeere with the twelve moneths to be deciphered 4. Genuaâ—â—us thereby understandeth the earth and by the loaves the fruit thereof 5. Some by the Altar of incense understand the contemplative life which is spent altogether in the contemplation and praise of God by the table of
nobis ab austro Because the light of the celestiall bodies commeth from the South Lyranus also hath the like conceit Quia motus planetarum c. because the motion of the planets which is from East to West in our hemisphere declineth from the equinoctiall toward the South and the table with the bread is set on the North because in the North part of the world is the plenty of corne and other fruits But the Apostle sheweth Hebr. 8.5 that these things served unto the paterne and shadow of heavenly things therefore they were not appointed to shadow forth these worldly and terrene things 2. Rather that allusion of Beda is to be received who saith that both these were placed without the vaile Quia in hac solummodo vita vel scripturis sanctis vel caeteris redemptionis sacramentis opus habemus c. Because only in this life wee have need of the Scripture and the Sacraments of our redemption in the next life which is signified by the most holy place we shall have use of none of these things And he further giveth this reason of the situation of them Latus meridianum antiquam Dei plebem significat quae prior lucem divinae cognitionis accepit c. The Southside signifieth the ancient people of God which first received the light of divine knowledge and therefore the candlesticke is placed on that side the North part signifieth the Church called from the Gentiles which last received the light of truth to this purpose Beda 3. But the Apostle who making mention of the candlesticke and table speaketh nothing of their situation or placing Hebr. 9.2 stayeth our curiosity that we should not seeke to draw every particular circumstance of the Tabernacle to a figurative sense QUEST XXVIII Wherein the first vaile and the second differed Vers. 36. THou shalt make an hanging for the doore of the Tabernacle of blew silke c. and fine twined linen wrought with the needle 1. Cajetane noteth foure differences betweene this vaile and the other described before vers 32. 1. That hung upon foure pillars this upon five 2. That had silver sockets this of brasse 3. That was of embroidered worke this wrought with the needle 4. That was set forth with Cherubim worke this was not 2. Iosephus thinketh that this vaile was magnitudine colore textura priori par like unto the former in largenesse colour and workmanship 3. The Latine Interpreter also in both places readeth opere plumarâ—i c. they should be of embroidered worke making no difference at all betweene the worke of the one and of the other 4. But I subscribe rather to Montanus opinion that the other vaile was wrought with Cherubs this was not but with other pictures of flowen branches and such like and in them both there was needle worke and the same manner of art and workmanship The first phrase maghaseh cosheb is referred to the skill of the workman it must bee wrought curiously artificially Oleaster Iunius The second phrase maghaseh rocem with embroidered worke or of divers colours is referred to the worke it selfe which was nothing else but cloth embroidered with divers colours which the Italians call rechamar after the Hebrew word the Spaniards brosâ—aar so is it taken Iud. 5.30 tzebaghim ricmah embroidered with colours which kinde of working because it was first found in Phrygia was called opus Phrygionicum Phrygian or embroidered worke as Montanus and Iunius translate such as they made their flags and streamers of which they hung upon the masts of the ships Ezech. 27.7 è bysso berimach of silke or fine linen so embroidered brought out of Egypt Oleaster It is not like they used needle worke about their sailes So then neither was this vaile altogether divers both in the fashion of the worke and the manner of workmanship as Cajetane not altogether the same as Iosephus But there was this difference that the one was wrought with Cherubims the other without as by this it may be conjectured that although they were both made of the same matter yet not after the same manner of curious worke because the pillars of this vaile had sockets of brasse the pillars of the other of silver and so in the rest it is like that this vaile was not altogether so costly wrought as the former QUEST XXIX Why the first vaile had no Cherubims as the other THe reasons also why the first vaile differed from the second both in manner of worke without Cherubims and in number of pillars were these 1. Because this outward vaile was open to the view and sight of the people therefore God thought it not fit it should be made with the picture of Cherubims lest it might have beene an occasion unto that weake and inconstant people of idolatry within whither the Priests only came were the pictures of the Cherubims to be seene in the curtaines and vaile because they were not so apt to be entised by the view of them as the people But the Cherubims which were made of gold and not only expressed in colours were kept in the most holy place even from the sight of the Priests also the high Priest only excepted because they had the most lively representation and image of Angels in humane shape and were so much the more dangerous Tostat. quaest 1.2 This outward vaile had five pillars whereas the other had but foure not because it was wider than the other for the Tabernacle was but of one breadth ten cubits from side to side but by reason that the outward vaile lay open to the winde and weather it had the more pillars to strengthen it Tostat. As also because they might enter in more than in one place the pillars were encreased whereas the other vaile was not often opened but once in the yeere for the high Priest to enter to make attonement for the people Siml 3. Beda also thinketh that beside these five pillars there was a great barre or beame that went from side to side in the doore of the Tabernacle But no such thing is expressed in the text QUEST XXX What vaile of the Temple it was which was rent in the passion of our blessed Saviour NOw it is also a question seeing here mention is made of two vailes one which hanged before the holy place the other before the most holy whether of these two vailes was rent in sunder in the passion of our blessed Saviour 1. Thomas thinketh that exterius velum scissum fuit it was the outward vaile of the Temple which was rent and his reason is this because the outward vaile did signifie the hiding of those mysteries which belonged unto the Church which were revealed by Christ the other signified velationem mysteriorum coelestium quae nobis revelabuntur the vailing of the celestiall mysteries which shall be revealed in the next life and these remaine vailed still But this reason grounded upon his owne conceit and collection is of no great force 2. Tostatus
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
Chalde Interpreter calleth it Tabernaculum foederis the Tabernacle of the covenant But there is another word used for a covenant aroâ— bâ—rith the Arke of the covenant 1 Sam. 4.3 3. The most usuall reading is The Tabernacle of the congregation for so the word maghed is taken for the assemblie or congregation Numb 16.2 So Paguine Simlerus Osiander with others But Oleaster useth a good reason against this interpretation because the assemblies of the people came not into the Tabernacle but onely to the outward couâ—t as the people themselves confesse Numb 17.13 Whosoever approcheth to the Tabernacle of God shall die 4. Therefore the word maghed comming of jaghad or jaad as Oleaster readeth which signifieth to come or meet with at a certaine or appointed time it is better interpreted Tabernaculum conventâ—â— the Tabernacle of meeting Iunius or the Tabernacle of appointment Vatabluâ— as the Lord himselfe giveth the sense of the word chap. 25.22 Where I will meet with thee or appoint with thee So also Numb 17.4 It may therefore most fitly be called the Tabernacle of appointment or of the appointed meeting where the Lord appointed to meet with Moses and to talke with him QUEST XXIII Whether it belonged to Aaron onely to dresse the lamps Vers. 21. SHall Aaron and his sonnes dresse them 1. Cajetane well noteth Non erat Levitarum hoc efficium sed sacerdotum This was not the office of the Levits but of the Priests the sonnes of Aaron to dresse the lamps 2. And it must not bee read with a conjunction copulative Aaron and his sonnes as Lat. Vatab. Moâ—tanuâ— as though all the whole companie of them should goe in together but disjunctively Aaron or his sonnes Tostat. Iâ—n 3. Hilarie seemeth to be of opinion that it belonged onely unto Aaron to dresse the lamps making this allusion Summus sacerdâ—s lucernas fâ—vens c. iâ—â—ago Christi est qui solus ministrat donat Spiritum sanctum The high Priest nourishing the lamps is a representation of Christ who onely giveth the holy Ghost But this text sheweth that not onely Aaron but his sonnes also are charged with this dutie 4. Therefore Beda well applieth this text understanding by the sonnes of Aaron the Ministers and Pastors of the Church Qui filii sunt veri sacerdotis nostri qui lucem verbi ministrant Which are the children of our true high Priest which minister the light of Gods word 5. And whereas Levit. 24.3 it is said Aaron shall dresse them it must be understood of Aaron and of his sonnes the Priests ex ipsius mandato by his commandement or appointment Iunius And therefore Aaron is onely named because all was done by his direction QUEST XXIV Of the mysticall application of the lamps and oyle thereof THe mysticall application of this oyle which must be offered to maintaine the lamps is this 1. In that the candlesticke was placed not in the most holy place which was a figure of celestiall Jerusalem it sheweth that in the Church now present wee have need of the direction of the word of God yet in the Kingdome of heaven there shall be no such need For the Lambe shall be the light thereof Apocal. 21.23 Rupertus 2. By the light we understand the word of God which the Prophet David saith is a lanterne to the feet Psal. 119.105 Pelargus 3. Oleum gratiam Spiritus sancti ostendit The oyle signifieth the grace of Gods Spirit Isidor Of this holy oyle or ointment the Apostle speaketh Ye have an ointment from hiâ— that is holy 1 Ioh. 2.20 4. As the oyle is pressed forth of the Olive so Oleum Spiritus sancti ècracis Christi torculari expressum The oyle of the holy Spirit is pressed out of the Wine-presse of the crosse of Christ Borrh. 5. In that they are commanded to bring pure oyle without mixture or dregs the puritie of doctrine is signified Haeretisi adulteriâ—um excogitant â—leâ—â— Heretikes doe devise adulterate oyle that is corrupt doctrine Procopius 6. Lastly Augustine thus applieth all together by the Tabernacle he understandeth the world Luceâ—nae accensid verbi est incarnatio candelabrum crucis lignum lucerna in candelabro lucens Christus in cruce pendâ—â—s The lighting of the lampe is the incarnation of Christ the candlesticke is the crosse the lampe giving light in the candlesticke is Christ hanging upon the crosse c. QUEST XXV Of the description and situation of the whole Tabernacle THis then was the forme and fashion of the whole Tabernacle 1. The outward court was first set up which was an hundred cubits long of each side and fiftie cubits broad at each end and round about it were sixtie pillars twentie of a side and ten at each end and this court was hung round about with curtaines of five cubits high on the East end was the gate in the middest of the side of twentie cubits hung with a vaile of foure colours white blew scarlet purple 2. Then was set up the Tabernacle which was thirtie cubits long and twentie cubits broad the which was compassed on each side saving before toward the East with boords laid over with gold twentie on each side and at the West end eight Then it was hung over with the fine curtaines wrought with Cherubims which hung on each side of the Tabernacle and went over the roofe upon them were laid the haire curtaines then round about below were hanged the red Ramme skins and above them the covering of Badgers skins Thus the Tabernacle was finished without 3. After this it was divided into the most holy place which contained ten cubits square and there upon foure pillars was hanged a vaile wrought with Cherubims their followed the holy place which contained twentie cubits in length the rest of thâ—se thirtie cubits on the East side whereof was hung up a vaile upon five pillars which was made of fine twined linen blew silke purple scarlet as the other but not wrought with Cherubims 4. The Tabernacle being thus set up and divided then the holy instruments were placed therein in the most holy place was the Arke with the tables of the Law onely within it and before it Aarons rod and the pot of Manna in the most holy place without the vaile was set on the South side the candlesticke over against that on the North side the table with the shew-bread and before the vaile of the most holy place the Altar of incense In the outward court before the doore of the Tabernacle toward the North was the brasen Altar for sacrifice and betweene that and the Tabernacle the brasen Laver wherein the Priests did wash their hands and feet chap. 30.19 Montan Ribera ex Iosepho 5. Now it appeareth by this description that Augustine is in great error 1. He saith Intrabatur in Tabernaculum ab occidente They entred into the Tabernacle on the West Whereas it is most evident chap. 26.22 that the West end of the Tabernacle was closed up with boords
darknesse of the night Lactantius also saith Num mentis compos putandus c. Is hee to bee thought well in his wits who offereth the light of candles for a gift to the author and giver of light B. Babingâ— 6. Morall Observations 1. Observ. Our hearts must be purged of worldly thoughts in our prayers Vers. 4. THou shalt make unto it a grate As the speciall use of this grate was to avoid the ashes and imbers from the hearth where the fire burned so in the Altar of our hearts there must be craticula a grate quae cineribus excretis ignem splendentem foveat c. which may cherish the bright fire by separating the ashes c. Borrhaius Wee must purge our hearts of all earthly thoughts when wee offer up the spirituall sacrifice of prayer upon the Altar of our hearts which is the meaning of the Wise-man when he biddeth us take heed unto our feet when we enter into the house of God Eccles. 4. 2. Observ. We must humble our selves before God Vers. 6. THou shalt make bars unto the Altar They were to carrie it on their shoulders and not to refuse any the meanest service in Gods worship that men of never so high degree in the world should thinke themselves of no reputation before God as David humbled and abased himselfe when hee danced before the Arke 2 Sam. 6. Oleaster 3. Observ. The spirituall lights of the Temple are to be cherished Vers. 20. COmmand the people to bring oyle c. Hereupon Origen giveth this note Nisi dederit oleum populus extinguetur lucerna in Temple Unlesse the people give oyle the lampe will goe out in the Temple c. They then which by their light of doctrine doe lighten the Church ought to be maintained For such as labour in the Word are worthie double honour of reverence and releefe CHAP. XXVIII 1. The Method and Argument AFter the description of the Tabernacle finished followeth the institution of the Ministers of the Tabernacle the Priests whose apparell is described in this Chapter and their consecration with the execution of their office in the next In this Chapter which sheweth what Priestly garments should bee made for Aaron and his sonnes and how first it is shewed in generall to vers 6. then in particular to vers 43. In the generall summe these things are declared 1. For whom these garments should bee made vers 1. 2. To what end vers 2. 3. By whom vers 3. 4. How many vers 4. 5. And of what matter vers 5. In the speciall and particular explication first the garments peculiar to the high Priest are described to vers 40. then such as belonged to other inferiour Priests vers 40. to the end The high Priests garments were these 1. The Ephod both the matter thereof vers 6. the forme and fashion vers 7 8. the ornaments the two precious stones with their graving vers 10 11. their placing with their use vers 12. the instruments of the Ephod to fasten it vers 13 14. 2. The breast-plate is described 1. The matter vers 15. 2 The forme and fashion vers 16. 3 The ornaments of precious stones to be set in foure rowes to vers 21. 4. The instruments chaines and rings to fasten it vers 22. to 28. 5. The use thereof is expressed vers 29 30. 3. The robe is set forth 1. The matter thereof vers â—1 2. The forme of it vers 32. the ornaments with bels and pomgranats vers 33 34. 4. The use vers 35. 4. The golden plate is described with the matter forme instruments and use vers 36. to 39. 5. Then three other parts of the Priestly rayment are handled together the embroidered coat the miter and girdle vers 39. Secondly the speciall attire for Aarons sonnes whereof some were common both to Aaron and them are namely these foure their coats girdles and bonnets vers 40. with the use of them vers 41. and their linen breeches with the place where they shall weare them vers 42. and their use vers 43. 2. The divers readings Vers. 4. A breast-plate or pectorall B.G.I.V. cum câ—ter better than a rationall that is a vesture shewing reason or judgement L. C. the word is coshen a pectorall Vers. 4. A broidered coat as woven with eyes or checker worke B.G.I.A.P. better than a strait coat L. S. C. V. the word shabats is better taken in the first sense to embroider or make with eyes as vers 14. Vers 9. Two sardonix stones I. So also Iosephus and so they are called Apoc. 21.29 better than Onyx stones B.G.L.C.P.A. or smaragdes S. shoham H.V. Vers. 14. Of a certaine length B. or equall I. better than at the ends G. V. the word is inigebalath conterminus ending together A.P. this word is omitted by the rest L.S.C. Vers. 17. A rubie or sardie c. see the severall names and divers readings of these precious stones afterward at large quest 21. Vers. 24. See also the divers readings of this verse quest 24. Vers. 30. Thou shalt put in the breast-plate c. Vrim and Thummim B. G. I. V. A. P. C. better than doctrine and veritie L. or manifestation and veritie S. the words of themselves are better retained which signifie illumination and perfection Vers. 36. Holinesse to the Lord. G.A.P.C.L.I. better than the holinesse of the Lord. B. S. V. the meaning is that all holinesse is to be ascribed unto God and it is better translated holinesse I.B.G. cum caeter than holy L.V.C. the word is kodesh which signifieth holinesse kadosh is holy Vers. 38. To make them acceptable B.G. cum caeter not that he may be acceptable L. the word is lahem to them Vers. 41. Thou shalt fill their hands B.G. cum caeter consecrate their hand L. P. offer their sacrifice C. consecrate their ministerie I. the first translateth the words the rest give the sense 3. The questions discussed QUEST I. Wherefore the Lord instituted a Priesthood Vers. 1. CAuse thou thy brother Aaron to come unto thee c. 1. Ordo prâ—posterus here the order is inverted for first the garments were made and afterward Aaron came and his sonnes to bee adorned with them and consecrated Cajetan 2. And here they are bidden to come unto Moses to bee instituted and consecrated but first they were appointed and ordained of God so there was a double application or drawing neere of Aaron and his sonnes first they were applied sequestred and ordained by the Lord for his service then they were applied unto Moses to receive their consecration from him Tostat. 3. 3. This applying of Aaron unto Moses signifieth Nihil in Sacerdotibus plebeium requiri nihil populare c. That nothing in the Priests is required like unto the common people Ambros. But that they as they were called to a more excellent and eminent place so their gifts and conversation should exceed the vulgar and common sort 4. Thus as God first
appeareth by the variety and difference of opinion and translation 2. But as for the supernaturall properties which Dioscorides attributeth unto them as that the Smaragd chaseth away Devils the Sardie preventeth withcraft the Saphir giveth victory the Achates causeth one to dreame and allayeth tempests the Onyx raiseth strife causeth feare the Chrysolite worne in gold prevaileth against evill spirits of these strange operations there can be no reason given and they are beyond the reach and compasse of naturall things and such observations tend rather to superstition than any profitable instruction 3. Likewise it is uncertaine which of these precious stones were assigned to each of the tribes Montanus setteth downe the tribes in this order Ruben Simeon Levi Iuda Issachar Zebulun Dan Nepthali Gad Asher Ioseph Benjamin therein following the Chalde Paraphrast In which order he setteth downe all the sonnes of Leah before the sonnes of the handmaids But this is against the text vers 10. which directeth their names to be set in order according to their generation and age Tostatus observeth the order of nature as they were borne Ruben Simeon Levi Iudah Dan Nepthali Gad Asher Issachar Zebulun Ioseph Benjamin Ribera Pelargus follow the same order saving that they leave out Levi and for Ioseph put in Ephraim and Manasseh which is the more probable because the high Priest of Levi was to beare this pectorall who stood for that tribe that there needed no stone of remembrance And seeing this breast-plate was to continue a long time it is like the tribes were rehearsed as they were afterward appointed Ephraim and Manasseh being counted for two tribes 4. Yet there is more certainty what stones stood for every tribe because the order of their birth is knowne than which of the twelve precious stones should be assigned to the Apostles Apocal. 21.19 whose certaine order is no where set downe in the Gospell but they are rehearsed diversly Mat. 10. Mark 3. Luk. 6. Act. 1. 5. There is some difference betweene the rehearsall of these twelve precious stones which stand for the Patriarkes and those twelve Apocal. 21.19 which signifie the twelve Apostles 1. The order is not the same for the last here which is the Jasper is the first there neither are the rest set downe after the same manner 2. There are some names which are not here as the Chalcidon the Hyacinth the Chrysolite and Chrysoprase though these three last are named here by some the former by Vatablus in the tenth place the first of the fourth row which the Septuagint call the Chrysolite but it is before shewed to be Beryll and the Chrysoprase Iunius taketh for the first of the second row which is rather the Smaragd 3. Yet I take it that these twelve precious stones and the other are the same in kinde though differing in names the Iasper the Saphir the Smaragd the Sardonix the Sardius Beryll the Topaze the Amethyst are here also expressed by their names all the question is about these foure the Chalcedon the third the Chrysolite the seventh the Chrysoprase the tenth the Hyacinth the eleventh which may be reduced to these kindes the Chalcedon stone as Arethas saith is similit coloris cum carbunculo of like colour to the Carbuncle so also Isidor lib. Etym. 16. cap. 13. and therefore it may be referred to the precious stone which is here in the third place bareketh the Carbuncle as the Chalcedon is the third there so called because it was found in the Chalcedon Sea or rather the Diamond may be the Chalcedon stone for as Beda saith Quasi ignis lucernae pallenti specie renitet It shineth with a pale and wan colour as the light of a lantorne and the Diamond is ferro candenti similis like unto iron red hot then the Chrysolite may be the Carbuncle the Chrysoprase the Achate which is of divers colours and so is the Chrysoprase mixed of a yellow and greene colour the Hyacinth may be the Turkais which Hierome taketh for the Hyacinth which is the seventh stone in order here and he thus further saith Iidem in fundamentis ejus ponuntur lapides c. The same precious stones are there laid in the foundation of the celestiall Jerusalem which are named here QUEST XXIII How many rings the breast-plate had and how placed Vers. 22. THou shalt make two chaines c. 1. Tostatus thinketh that the breast-plate had foure rings in the foure corners thereof and that there were foure rings answerable thereunto in the Ephod to which the breast-plate was fastened by certaine laces of blew silke and beside in the upper side of the breast-plate he thinketh there were two rings more which were fastened with two golden chaines to the golden bosses upon the shoulders by certaine golden hookes quest 2. But it cannot be gathered out of the text that the breast-plate had any more than foure rings so also thinketh Montanus two of those rings were made above which should be fastned to the embossements of gold upon the shoulders by two golden chaines vers 24.25 and the other two rings were on the neather side of the breast-plate below toward the embroidered girdle of the Ephod vers 26. 2. Hierome also thinketh that these foure rings in the breast-plate Habentes alios quatuor contra se in superhumerali had foure other rings against them in the Ephod But there is mention made onely of two rings beneath in the Ephod by the which the breast-plate was fastened with a blew silke lace to the two rings of the Ephod vers 27. for the upper side was fastened with chaines by the two rings unto the embossements of gold upon the shoulders QUEST XXIV What is meant by the forepart thereof Vers. 25. THou shalt put them on the shoulders of the Ephod on the foreside of it 1. Cajetane understandeth this of the backer part of the Ephod because the words are contra facies ejus against the face of it But what else is against the face of the chaines ascending up than the back-part where they were to be fastened But the text speaketh of the face or forepart of the breast-plate on the face of it not of them that is the chaines in the plurall 2. Iunius thus interpreteth Versus anteriorem partem ejus Toward his forepart that is the high Priests But it is evident vers 27. that it is to be referred rather to the Ephod for no mention is made before of the Priest in this place 3. Therefore the meaning is hee should fasten the chaines to the shoulders of the Ephod in anteriore parte ejus in the forepart thereof Lippoman As the Latine Interpreter also giveth the sense in that part quod rationale respicit which looketh toward the rationall or pectorall QUEST XXV Whether the breast-plate were over or never untied and loosed from the Ephod Vers. 28. THat the breast-plate be not loosed from the Ephod 1. Beda is here of opinion that the breast-plate was fastened by chaines to
6. Athanasius saith that talaris tunica the side coat is a type of humane flesh which Christ wholly put on 7. Prosper saith the bels doe signifie the fiery tongues that sate upon the Apostles 8. Augustine saith that by these bels is insinuated Vt nota sit conversatio Sacerdotis that the conversation of the Priest should bee knowne to all 9. Procopius by the blew robe of skie colour understandeth immortality the Pomgranates urbium quandam speciem prae se ferunt doe signifie Cities which consist of walles and houses as the pomgranate of the bark and the graines or kirnels within that as every pomgranate had a bell by it so in every City there should be preaching 10. But the best accommodation of the type is this the pomgranates which are of themselves of pleasant savour and the bels doe shew that Deus fragrantiam in illa veste requirebat unà cum sonitu That God in that garment required both a pleasant smell and sound signifying that we being clothed with Christs righteousnesse as with an heavenly garment are acceptable unto God and this sweet savour is dispersed and communicated unto us by the sweet sound of the Gospell Calvin Simler QUEST XXXV Of the golden plate the fashion thereof inscription and fastening Vers. 36. THou shalt make a plate c. 1. Concerning the fashion of this plate of gold Iosephus saith it was like dimidiato globo to an halfe circle or globe and Lyranus in his description maketh it like an halfe moone or an horne turning up with both the ends But it seemeth by the text that it lay plaine upon the forefront of the miter as Tostatus thinketh it was an halfe coronet reaching from eare to eare which is most like because it is afterward called chap. 3â— 30 the holy crowne it therefore compassed the head before as a coronet Borrh. Pelarg. 2. Hence also it appeareth seeing the text maketh mention but of one plate or crowne that Iosephus narration hath no warrant out of the text who saith Hunc corona triplici circumdabat Hee compassed the miter or bonet with a three-fold Crowne 3. This plate had written in it holinesse to the Lord kodesh lajovab holinesse to Iehovah not la adonai as Tostat. which was the Jewes superstition who were afraid to pronounce the name of Iehovah but in stead thereof said Adonai The meaning is that all holinesse belonged unto God ille solum actus est pâ—rus that he only in himselfe is a pure act and that all his workes are pure Cajetanae It also signified that sacerdotalis majestas sacra Deo that the priestly dignity was holy unto God Borrh. Et non aliundo peâ—endam esse sanctitatem and that they should not looke to be sanctified elsewhere Calvin Wherein the high Priest was an evident type of our blessed Saviour who sanctified himselfe for us and in whom wee are sanctified and this to be the meaning the next words doe shew because Aaron did beare the iniquities of their offerings and sanctified them 4. For the fastening of this plate or crowne of gold Tostatus thinketh it was tied at both the ends to the miter with two silke laces at the two eares But the text maketh mention only of one silke lace Cajetan saith that the plate did lye and rest upon this silke string or lace which was in infima parte in the neather part thereof and so it stood upright neque inclinabatur ad mitram and was not put close to the miter but the golden plate could not lye without some fastening therefore Iunius better giveth the sense Appâ—nas cum vitta hyacinthina Thou shalt put it to with a blew lace QUEST XXXVI How Aaron is said to beare their iniquities Vers. 38. THat Aaron may beare the iniquity of the offerings 1. Augustine by iniquities here understandeth those things which are offered for their iniquities qua peccata dicuntur quia pro peccatis offeruntur c. which are called sinnes because they are offered for sinnes and so his meaning seemeth to be that Aaron shall take those things which the people offer for their sinnes But in saying the iniquities of the offerings it is evident that in this place a difference is made betweene the offerings themselves and the iniquities of the offerings 2. Oleaster taketh here iniquity pro poena iniquitatis for the punishment of iniquity and would have this to be the meaning that if any oversight were committed by the people in their offerings in not doing as they should by Aarons default who was to looke unto it he should be punished for it But the words following in the end of the verse to make them acceptable before the Lord shew that the meaning is not that Aaron should be punished but that by his office their offerings though otherwise imperfect should be accepted 3. Some thinke if any errour were committed in the ceremonies id remissum fuisse sacerdotis precibus that it was pardoned by the prayers of the Priest But Calvin calleth this frigidum a slender conceit for here is no mention made of any prayers of the Priest but only of the having the golden plate in his forehead 4. Tostatus giveth this reason why the Priest herein was acceptable unto God quia sola erat obedientia in istis qua Deo placebat because it was obedience only in these things which pleased God which the Lord so highly esteemed of that where obedience was wanting things otherwise commanded were not accepted as Sauls sacrifice and where it was found even the service in things of themselves evill was pleasing unto God as Abrahams obedience in sacrificing his sonne Tostat. 19. Who hath given a good reason why the Priest in his owne person should bee accepted of God performing his obedience in such things as were commanded but the Priests obedience was no cause why the Lord should be pleased with the people for the word is lahem that with them God may be pleased 5. Cajetane saith this is the reason ut profitendo sanctitatem summo Deo tollat immunditiam sacrificiorum c. that in professing holinesse unto God as it was written in his forehead hee might take away the uncleannesse of their offerings But Tostatus addeth further Hoc protestari meritorium est To professe this that is to give God the praise and to ascribe all holinesse to him was meritorius But Aaron herein merited not for himselfe much lesse for others the bearing of the plate could be no such meritorius thing of it selfe 6. Herein therefore the high Priest was a type of Christ Condonabitur propter sacerdotem summum It shall be pardoned because of the high Priest who represented Christ Vatabl. Sic in fronte unici sacerdotis omnes sensus nostri defixi maneant c. Let all our senses be so fixed in the forehead of the only high Priest that wee may know that all holinesse floweth forth from him to his Church Calvin QUEST XXXVII The mysticall
and ministerie was to be executed 3. And there betweene the doore and the Altar was the brasen Laver where Aaron and the Priests were to wash themselves before they put on the holy garments thither therefore are they called because there they were to be washed with water Tostat. qu. 1. QUEST V. Why Aaron and the rest are washed and how Vers. 4. ANd wash them with water 1. Not with common or every water but with that which was in the brasen Laver chap. 30.18 Iun. 2. But here we must consider that alwayes the order of time is not set downe in Scripture in setting downe the storie of such things as were done for the brasen Laver wherein they were to be washed is afterward appointed to bee made chap. 30. Tostat. quast 2. 3. They were washed not onely their hands and feet as in their daily ministerie chap. 40.33 but in their whole bodie as thinketh Rab. Salomon because their first consecration required a more solemne oblation and washing than their daily ministration And like as the oyle was powred upon Aarons head but ran downe along upon his beard and other parts so it is like the water was applied to his whole bodie Lyran. Tostat. And this washing was a figure of Christs baptisme who went into the water when he was baptised Matth. 3. Simler 4. It was fit they should be washed before they put on the holy garments both for decencie and comelinesse that the soile of their bodie might be cleansed before they applied the precious and glorious apparell and for signification that they might thereby be admonished to cleanse and purge themselves from their sins and corruptions QUEST VI. Of the Priestly apparell which Aaron put on and why the girdle is omitted Vers. 5. PVt upon Aaron the tunicle c. 1. Tostatus thinketh that this was the linen garment which was common to Aaron and the inferiour Priests But it is shewed before chap. 28.39 that the high Priests linen coat was embroidered and so were not the other Priests linen coats 2. Tostatus also hath another conceit that the high Priest did put on this linen coat supervestes communes upon his common wearing apparell qu. 2. But that is not like for Aaron put off his cloaths when he was washed and then he is immediatly cloathed with his Priestly apparell 3. Because no mention is here made of the girdle Cajetan thinketh that cingulum erat commune pontifici sacerdotibus that there was one common girdle for the high Priest and the rest and therefore afterward vers 9. mention is made once for all of the girdles of the Priests But it is evident chap. 28.39 that the high Priests girdle was embroidered of needle worke whereas the common girdles were onely of linen Levit. 16.4 This rather is to be supplied out of Levit. 8.8 where he is girded with a girdle upon his coat and so Oleaster thinketh well that Aaron hath seven ornaments put upon him beside the linen breeches the tunicle the robe the Ephod the pectorall the girdle the miter and golden crowne 4. And whereas it is said and shall cleanse them with the broidered gard of the Ephod Tostatus following Iosephus thinketh that this was the girdle wherewith his garments were girded all together qu. 2. whereas it was the broidered gard which was in the nether part of the Ephod the laps whereof below did gird the Priest in the waste as a girdle Iun. Lippoman Simler Vatab. QUEST VII How Aaron was anointed and with what Vers. 7. ANd thou shalt take the anointing oyle 1. Though it be called oile yet was it more than oile for it was a precious ointment made of Rosin Myrrh Cinamom and other things as it is prescribed chap. 30. Iun. 2. The high Priest was anointed in his head but it is not expressed how the inferiour Priests were anointed it is like but in their hands though Tostatus useth but a slender conjecture to prove it because now their Bishops use to be anointed in the head the inferiour Priests but in the hands to signifie that the one receive a superioritie in their consecration the other but a kinde of service and ministerie for what warrant have they to use the Jewish rites and ceremonies under the Gospell in their consecrations 3. Now because it would seeme an uncomely thing that all Aarons garments should be besmeared with this ointment if it had beene powred on Aarons head R. Salomon thinketh that Moses tooke his finger and dipped it in the oile and so strake it on Aarons forehead But the text is against his conceit both in this place because it is said and shalt powre it upon his head and likewise Psal. 133. where it is expressed that the ointment ran downe upon Aarons beard and so to the skirts of his cloathing Tostat. qu. 2. QUEST VIII How the ordinance of the Priesthood is said to be perpetuall Vers. 9. THe Priests office shall be theirs for a perpetuall law 1. Whereas the like phrase is used chap. 28.43 This shall be a law for ever c. which some restraine unto the particular precept of wearing linen breeches because the law of comelinesse and decencie is perpetuall here it is evident that it is generally meant of the exercising and execution of the whole Priesthood Calvin 2. Therefore this ordinance is said to be eternall and perpetuall in respect of the subject because it was to continue toto tempore quo durarent sacrificia all the time that the sacrifices were to continue the sacrifices then in Christ being determined for the Jewes themselves at this day forbeare to sacrifice nay they would chuse rather to die than offer sacrifice out of the land of Canaan and especially because they have no Tabernacle nor Temple where onely by the law they were to sacrifice the law of the Priesthood must also cease the sacrifices wherein the Priesthood was exercised being abolished Tostat. cap. 28. qu. 21. 3. Augustine giveth another reason why it is called perpetuall quia res significaret aeternas because it signified eternall things So also Gloss. interlin it is so called quia perpetuam futuram id est Christianam religionem significabat because it signified the Christian religion which should be perpetuall And Calvine also approveth this sense Hac vera est ceremoniarum perpetuitas c. This is the true perpetuitie of the ceremonies that they have their being in Christ the substance and truth of them QUEST IX The spirituall application of Aarons manner of consecration NOw this manner of consecrating of Aaron by offering sacrifices washing putting on the Priestly apparell in being anointed hath this signification 1. The presenting of the bullocke to be sacrificed Aspersionem designat sanguinis Domini nostri doth signifie the sprinkling of Christs bloud Beda The two rams doe set forth Christ ex anima corpore c. consisting in his humane nature of bodie and soule Strabus or they signifie duplicem populum c. the two people
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
that is none that is not of Aarons family 3. Tostatus giveth this solution That Kings are not here excluded because Kings when they were anointed did not use this ointment ad delectationem for delight which is here only forbidden sed ad cultum Dei but for the service and worship of God because as the Lord appointed Priests for his service so he ordained Kings in his stead to rule and governe his people Tostat. quaest 13. But it was not lawfull for any of the people to use this oile upon any occasion at all whether for delight or otherwise to consecrate any thing privatly nor upon any person not here excepted which are the Priests only for the words are generall 4. Wherefore the best answer is this God forbiddeth any other to be anointed with this ointment saving the Priests nisi scilicet aliter jusserit unlesse he otherwise command the Lord reserveth unto himselfe a liberty above his Law Simler As yet there were no Kings in Israel and therefore no mention is made of their anointing So that this ointment was afterward used to anoint both Kings and Priests sed non sine novo Dei mandato but not without a new commandement from God Pelarg. QUEST XXXVI What it is to be cut off from his people Vers. 33. HE shall be cut off from his people 1. Pellicane seemeth to understand this of the penalty of death to be publikely inflicted upon him that should prophane this holy ointment prohibetur profanus usus sub poena mortis the prophane use is forbidden under paine of death 2. Some of the separation of them de coetu sanctorum from the society and company of the faithfull Gloss. interl 3 Some of the punishment divinitus by God himselfe to be imposed upon them Osiander as Vzzah for the like transgression was smitten with sudden death 4. Tostatus both understandeth the extraordinary punishment by the Lords hand and the sentence of death to be denounced by the Magistrate if any did continue in this offence nec desistere vellet and would not cease or give over 5. Vatablus referreth it to the spirituall and everlasting punishment of the soule anima ejus peribit his soule shall perish 6. But all these three are better joyned together that both God shall cut off such an one by sudden and extraordinary death in this world and punish him eternally in the next as in this sense it is said that hee which was not circumcised should be cut off from his people because he had broken the Lords covenant Deut. 17.16 Iunius ibid. For as the faithfull are said to be gathered to their people when they died as Abraham Gen. 25.8 and Iacob Gen. 49.33 so the wicked and prophane shall be cut off from their people that is from the fellowship of the Saints in the next world Tostat. qu. 18. unlesse they doe repent Pelarg. Likewise if such prophane persons did obstinately persist in their sinne they were to die also by the hand of the Magistrate in which sense it is said that he that did sinne with an high hand that is presumptuously shall be cut off from among his people Numb 15.30 QUEST XXXVII The spirituall application of this holy ointment THis holy ointment made of these foure simples Myrrh Cinamom Calamus and Cassia 1. Some apply unto the senses by Cinamom understanding two of them the senses of seeing and hearing ut a sordibus repurgati that they should be purged from filthinesse c. Procop. 2. Some by these foure would have signified the foure morall vertues which must be tempered together Gloss. ordinar 3. Other by the Myrrh the mortification of the flesh by the Cinamom of ashy and earthly colour mortality by the Cassia growing in moist places Baptisme Gloss. interlinear 4. But these applications are too curious and impertinent therefore this holy ointment better setteth forth that holy ointment of the Spirit wherewith the Messiah was anointed who is said Psal. 45.8 to be anointed with the oile of gladnesse above his fellowes Thus Hierome applieth it in 3. cap. Hab. and Cyril lib. 12. in Levit. 5. But it signifieth not only the holy Ghost which was powred upon Christ without measure but that portion of grace wherewith every one of Christs members is anointed Osiander that as without this ointment neither the Tabernacle nor any part thereof was sanctified so without the operation of the holy Ghost all our labours and endevours are unprofitable Marbach 6. Pelargus more particularly applieth every one of these foure severall ingredients by the Myrrh which is good to joyne and as it were glue wounds together and helpeth a stinking breath and cleereth the voice he understandeth the merit of Christs death which healeth our wounds and cureth our evill thoughts and words by the Cinamom which is good against poisonfull beasts the spirituall force of Christs death which prevaileth against Satan by the sweet Calamus charity is signified which covereth a multitude of sinnes by the Cassia which healeth the biting of vipers the holy Sacrament of the Eucharist which is a spirituall medicine to the soule But we have no direction in Scripture for any such particular application It sufficeth that this ointment prefigured the spirit of grace wherewith the faithfull are anointed as the Apostle saith Yee have an ointment from that Holy one and know all things 1 Ioh. 2.20 QUEST XXXVIII Of the spices whereof the holy perfume was made Vers. 34. TAke these spices stacte c. Now followeth the composition of the perfume 1. The first is called in Hebrew nabaph which signifieth a drop distilling R. David Vatablus Oleaster take it for balm which distilleth from the tree some for storax liquida liquid storax But liquid things could not be beaten to powder as this was vers 36. Some interpret it pure myrrh Genevens But that was prescribed before for the oyntment called there mar Rab. Salomon thinketh it was a kinde of gum But there is great difference betweene stacte and gum it was therefore the distilling of myrrh indurata being hardned Lippom. Which the Septuagint called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flower of myrrh Simler 2. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shâ—cheleth which Oleaster would derive of shachal a Lion or Cat a mountaine the sweat or ordure whereof is of great savour that which we call muske R. David and Papias take it for the root of a certaine odoriferous and fragrant herbe But the most thinke it to be a little shell like unto a small oyster or cockle of the bignesse and colour of ones naile which is found in India in the lakes where nardus groweth where the small shelfish doe feed of nardus and thereupon the shels become to be of an excellent sweet smell Dioscorides lib. 2. cap. 20. So Lyranus Tostat. Pelargus Some take it for cleare gum Genevens But that is not so apt to be beaten and pounded Vatablus calleth it ungulam cabellinam or aromaticum which
he taketh for a certaine spice in colour and smoothnesse like unto a naile But I preferre the third opinion which is of the most received that take it for a certaine shell about the bignesse of the shell of the purple fish Borrhaius 3. Then followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chelbenah which receiveth the same name in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine galbanum Lyranus is deceived who deriveth it of gala which signifieth milke in the Greeke tongue whereas it commeth of cheleb an Hebrew word which signifieth fatnes or chalab milke Oleaster The first rather it seemeth to be the juice or fatnesse distilling from some tree Oleaster not of strong and evill savour as R. Salomon for then it had beene unfit to make a perfume of Some thinke it the juice of an herbe called fecula like unto fennell Tostat. Gloss. ordinar But the notation of the word being derived of cheleb fatnesse sheweth Oleasters opinion to be more probable This galbanum hath very soveraigne properties it is good against the cough the falling-sicknesse bruises the smoake thereof driveth away serpents Lippoman 4. The fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lebonah which retaineth the same name in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint here translate it is incense frankincense Some thinke it is called in Greeke libanum of the hill Libanus in Arabia not of Libanus in Phenicia where the tall Cedars grow Gloss. interlinear But it commeth of laban the Hebrew word which signifieth white Oleaster This frankincense commeth out of the tree by cutting of the barke thereof Dioscorid lib. 1. cap. 83. it groweth in Arabia much like unto the maple tree in quality nascitur in Arabia ad aceris qualitatem Unto this is added an epithite zaccah that is pure which the Latine Translater readeth thus lucidissimum the bright or cleare incense which is the best without any mixture which is called thus masculinum the male frankincense which is like unto a light white round stone Tostat. QUEST XXXIX What is understood here by the word sammim spices Vers. 34. THese spices with pure frankincense 1. Some joyne the word sammim spices with galbanum going before reading thus and sweet galbanum So Hierom Tostat. Lyranus Lippom. Because they say galbanum when it is old loseth his savour but there is an Hebrew distinction over chelbemah galbanum which letteth that it cannot be joyned with the word following 2. Some referre it to the spices spoken of before in the first composition of the ointment but they were of a divers nature they were of a liquid substance to make an ointment of these of a dry quality fit to be made into powder 3. Tostatus taketh it for a certaine composition of divers kindes of spices as it is said Genes 37.25 that the Camels of the Ishmaelites were laden with aromata spicerie but beside the word there used necoth is divers from sammim the word here translated spices these were no compounded confections here prescribed but the simples because every one must be beaten by it selfe alone as it followeth in the end of the verse 4. Iunius interpreteth it nardi folia cum spicis the leaves of nard with the spike because as Plinie writeth it is the most excellent among sweet ointments lib. 12. cap. 12. and not onely the eare or cod of nard but the very leaves also are of most fragrant smell so the generall name of spices or spicery he would have given unto it because of the excellencie But nard or spikenard is a liquid ointment such as the woman powred upon the head of our Saviour Mark 14.3 it was therefore fitter to make the liquid ointment before spoken of than a dry perfume 5. Wherefore Vatablus reading seemeth to be the best who referreth it to the severall sweet odors before mentioned namely stacte galbanum onych◠these spices with pure myrrh QUEST XL. Of the composicion and manner of making this perfume Vers. 34. EVery one by it selfe alone 1. The most reade of each like weight so the Latine Chalde Septuagint Pagnin But bad which commeth of badad signifieth alone as it is said of the leprous person Levit. 19.46 badad jesheb he shall sit or dwell alone Oleaster The meaning then is that these spices which make the perfume should be beaten and pounded by themselves alone not tempered with oile as the other were that went to the making of the ointment Iun. Vatab. The quantity is not expressed because he was to take of every one alike the Hebrewes say of each 70. pound but it is their conjecture only and not in divers proportions as the other spices were prescribed to be whereof the ointment was compounded 2. They must be made by the art of the Apochecary the word is rokach which was used before in the composition of the ointment the Latine translateth unguentarii of the ointment maker but not properly for it was to be made rather by the perfumer than maker of ointments the word therefore is generall and signifieth a confectioner or compounder of such things pigmentarii Iun. Which is fitly translated an Apothecary who deales as well with powders and perfumes as with ointments and electuaries 3. They must be mingled The word is memulach which properly signifieth salitum salted Iunius that is mingled as salt is with those things which are salted The perfume then must be salted that is tempered or powdred as salt one kinde with another Oleaster 4. They must be mingled together and yet pure The word tahor pure is taken three wayes 1. It signifieth that which is of a simple nature without any composition at all so God is said to be a pure spirit 2. That is pure which is not mixed with any thing of another kinde as wine is said to be pure when it is not mingled with water 3. That is pure which hath no impurity corruption or uncleanenesse in it and in this sense this perfume is said to be pure that is perfect and purified without any drosse Tostat. quaest 15. QUEST XLI The spirituall application of this incense THis holy perfume compounded of these foure kinds of spices stacte onyche galbanum incense 1. Gregorie applieth to the foure morall vertues for there is no vertue si mixta aliis virtutibus non est if it be not mixed with other vertues 2. Isidore by these foure understandeth the foure elements by frankincense the aire by stacte the water by galbanum the earth by onyche the fire which sheweth that the incense of praise must be offered unto God and his glory set forth in all his creatures 3. But most properly this incense and perfume signifieth our prayers as the Prophet David applieth it Psal. 141. 2. And the odors are expounded to be the prayers of the Saints Apoc. 8.3 4. These odors must be beaten to powder which signifieth the contrition of heart Borrh. Oportet nos in minutias secare peccata Wee must divide our sinnes into
pontificalibus the pontificall vestures or rayment being put off c. for so the word sarad signifieth to remaine to be left But this cannot bee so for in the third place the common garments for Aarons sonnes are mentioned also 3. Iunius thinketh that the curtaines and veiles of the Tabernacle are hereby signified as also those coverings wherein the Arke Altar Table with other things were folded up when the Tabernacle was removed But the curtaines and veiles are not here meant for they were made of foure colours blew silke purple scarlet fine twined linen chap. 26.1 these garments of Ministration were made only of three blew silke purple and scarlet chap. 39.1 â— Therefore the latter kind is onely here understood namely those coverings wherewith those holy things before spoken of were covered Vatabl. Borrh. Simler For such cloathes they had to wrappe them in Numb 4.6 7. The curtaines and veiles of the Tabernacle are before understood vers 7. under the name of the Tabernacle which is taken either generally for the coverings boords and pillars whereof the Tabernacle consisted and so it is called â—hel or more specially for the curtains only which is properly called miscan chap. 26.1 It is taken in the generall sense here Tostat. qu. 7. As likewise chap. 31.26 where it is said thou shalt anoint the Tabernacle QUEST X. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts BY the furnishing of Bezaleel and Aholiab with excellent gifts for the worke of the materiall Tabernacle 1. Strabus understandeth here the mysterie of the Trinitie Aholiab which he saith signifieth my protection betokeneth the Father Bezaleel interpreted in the shadow of God the holy Ghost and the word or commandement to make the Tabernacle the Sonne of God But this application is curious and dangerous to prefigure the blessed and immortall Trinitie by sinfull and mortall men 2. Yet Bezaleel of Iudah doth most properly prefigure the Messiah of the tribe of Iudah upon whom the Spirit of God was the Spirit of wisdome the Spirit of understanding c. and of knowledge Isai. 11.2 who should be the spirituall builder of the Church Borrh. Marbach 3. And by the inferiour workmen the Apostles are signified the Euangelists Pastors and Ministers who as inferiour workmen under the chiefe builder Christ Iesus doe edifie the Church So Saint Paul saith 1 Cor. 3.10 As a skilfull master builder I have laid the foundation Againe as here Bezaleel and Aholiab and many other were filled with the Spirit of wisdome for the worke of the outward Tabernacle so the Apostle saith Ephes. 4.11 He gave some to be Apostles some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the Ministerie and for the edefication of the bodie of Christ And so as Hierom well saith Iudais perdentibus architectos omnis aedificandi gratia translata est ad Ecclesiam The Jewes having lost their workmen all the grace of building is transferred to the Church cap. 3. in Isaiam QUEST XI Why the precept concerning the Sabbath is here renued Vers. 13. NOtwithstanding keepe yee my Sabbaths Divers reasons may be yeelded why the Lord maketh rehearsall here of that precept of sanctifying the Sabbath 1. Quia segnes admodum tardi sumus ad cultum Dei Because we are slow and backward in Gods service Gallas 2. Because they were now appointed to begin the worke of the Tabernacle Ne crederem sibi 〈◊〉 esse die Sabbati aedificare Lest they might thinke that it was lawfull for them to build upon the Sabbath day the Lord in this place giveth them charge even in this busie and necessarie worke to keepe the Sabbath Lippoman Tostat. Lyrâ—n Pelarg. Iun. As likewise chap. 34.21 both in earing time and in harvest they are charged to keepe the Sabbath lest they might take themselves to be excused by the necessitie of these works Oleaster 3. Seeing they were not to keepe the ceremoniall lawes untill they came into the land of 〈…〉 omitted for the paschal lambe was but once sacrificed in the wildernes Cajetan 4. Beside the Lord hereby would teach them the right use of the Tabernacle which conâ—â—â—ed in their comming together there especially upon the Sabbaths to serve the Lord. And therefore these two are put together Levit. 23.30 Yee shall keep my Sabbaths and reverence my Sanctuarie and the Lord complaineth by his Prophet Ezech. 23.38 They have defiled my Sanctuarie and prophaned my Sabbaths Simler Pelarg. 5. This charge also renued ad supplet ionem omissâ—rum for the supplie of some things omitted because it was not expressed before what punishment hee should have that did violate the Sabbath which is declared here that hee should die the death and it was put in execution Numb 15. upon the man that gathered stickes upon the Sabbath Tostat. Lyran. QUEST XII Why it was more forbidden to labour in the building of the Sanctuarie upon the Sabbath than for the Priests to sacrifice AMong other reasons before alleaged why mention is here made of sanctifying the Sabbath this was one that the people might be here admonished to forbeare even from the workes of the Sanctuarie upon the Sabbath But then it will be thus objected seeing the Priests did violate and breake the Sabbath as one blessed Saviour saith Matth. 12.5 and were blamelesse as in killing the sacrifices and doing other things thereunto belonging why it was not as lawfull to labour in the building of the Sanctuarie also upon the Sabbath Hereunto answer may be made that there was great difference betweene the sacrifices which the Priests offered upon the Sabbath and other things belonging to their service and the other works of the Sanctuarie 1. The Lord commanded the one namely that sacrifices should be offered upon the Sabbath and that double to any other day for upon the other daies they sacrificed a lambe in the morning and another at night But upon the Sabbath two lambes were appointed for the morning sacrifice and two for night Numb 28.9 And the holy fire upon the Altar was commanded never to go out Levit. 6.13 this fire then they kept upon the Sabbath bringing and laying wood to preserve it These works they had the Lords word and warrant for But for the other they had not nay they were forbidden all kind of worke and labour upon the Sabbath saving those which the Lord himselfe excepted concerning the service of the Sabbath therefore these also in building and framing the things appertaining to the Tabernacle were likewise inhibited 2. The Priests are said to violate the Sabbath in their sacrifices and other Sabbath works but not properly because they did such things upon the Sabbath which if they had not been permitted yea commanded of themselves had tended to the violating of the Sabbath so they did breake it materialiter materially but not formaliter formally he breaketh the Sabbath formally who doth that which is expressely forbidden to bee
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
mercie in judgement signifying se posse teneri that he could be stayed Ferus 4. Yea hereby he incourageth Moses rather to pray for the people like as a father being angrie and making as though he would smite his son saith to one standing by Ne retineas me à percussione Hold me not from smiting meaning the contrarie that he would have him interpose himselfe and mediate for his sonne Lyran. Tostat. Mosen hortatur ne cunctotur precari c. He exhorteth Moses not to deferre to pray for the people Procopius Because he otherwise might have beene afraid to have prayed considering the greatnesse of their sinne So also to the same purpose Gregorie Quid est servâ— dicere dimitte me nisi deprecandi ausum prabere What is it for the Lord to say unto his servant Let me alone but to make him bold to pray But indeed Non his verbis mandat c. God doth not command Moses to pray in these words directly but sheweth what it was that would stay him from punishing Iunius 5. And now the Lord was contented to accept of Moses prayers because he was not in his secret counsell appointed to destroy them But the same Moses who at this time appeased the wrath of God toward the people could not pacifie him concerning himselfe when he provoked God at the waters of strife because prayer then will not serve the turne Cum semel Deus aliquid ab intimis irascendo disponit When once God being throughly provoked hath determined to doe a thing Gloss. ordinar Ex Gregor QUEST XXX Whether the Lord changed his minde in saying I will destroy them and yet destroyed them not Vers. 10. FOr I will consume them Yet God consumed them not 1. Not that there is any mutabilitie or changing in God as though afterward he saw which he did not before for these comminations Secundùm hypothesin accipienda sunt are to be taken conditionally and sometime the condition is expressed sometime it is understood as the Lord suspendeth the execution of his judgeâ—ents either upon mens repentance or being intreated by the prayers of his servants Et propter Mediatorem veniam dat But most of all he giveth pardon for the Mediators sake Simler 2. And thus the Lord threatneth yet stayeth his hand Quia necessarium est nosse nos benignitatis qua in Deo eminentiam quanta vis orationum sanctorum Because it is necessarie for us to know the exceeding great loving kindnesse which is in God and what force there is in the prayers of the Saints Cyrill 3. And further this was not the will of God to destroy them that will of God qua vocatur beneplaciti which is called the will of Gods good pleasure because this is alwaies fulfilled but it was voluntaâ— signi his signified or revealed will according to the which he shewed that they had deserved to bee destroyed But in his secret will he had ordained that Moses should pray for them and that hee would be intreated by his prayer Tostat. qu. 16. QUEST XXXI How the Lord promiseth to make a great nation of Moses Vers. 10. I Will make of thee a mightie people 1. Some thinke that God indeed did performe this promise to Moses for now the Christian world which farre exceedeth the people of Israel Mosi obtemperat obeyeth Moses Rupertus Ferus So also Gloss. interlinear by this mightie people understandeth Generationem sanctorum The Generation of the Saints But that which the Lord promiseth here to Moses was conditionall that if he at that time destroyed the people he would make a great nation of Moses seeing the first was not done neither did he performe the second 2. Bernard saith Ego hoc munus puto servatum sponsâ— I thinke this gift to become a great nation to be reserved for the spouse the Church now dispersed over all the world But this upon the former reason is not the meaning 3. Tostatus thinketh the meaning to be this that Deus proponeret cum in ducem genti magna God would set him over a great nation not that a great nation should come of him So also Vatablus Lippom. Tostatus reasons are these 1. Because if the Lord should promise to increase Moses to a great nation he should have no great comfort by it seeing he was old and could not see many generations 2. Whereas the Lord saith in the like words Numb 14.13 I will make thee a nation mightier than they there is comparison made betweene the nation which should come of Moses and the nation of the Israelites but the seed of Moses could not be distinguished from the seed of the Israelites for he also was of Israel 3. And the Lord promiseth Moses a recompence Ne grave ei sit tam nobilem principatum amittere Lest it should be grievous unto him to lose such a noble principalitie and government Calvin But if his posteritie onely had beene multiplied there should have beene no recompence made for that losse Contra. 1. Moses expected not neither desired any greatnesse in the world but onely the fulfilling of Gods promise toward Abraham Isaak and Iacob and therefore though Moses had not presently seene this promise effected in his time yet hee might have comforted himselfe as Abraham did in the very propounding and making of so gracious a promise by faith relying upon God for the fulfilling thereof 2. Moses posteritie might have beene as well compared with Israel as Iacob and Esaus ofspring are of whom the Lord saith one people shall be mightier than another Gen. 25.23 and as it is said Ephraim shall be a greater people than Manasseh Gen. 28.28 3. Moses that wished himselfe for Israels sake to be raced out of the booke of life expected no compensation of his principalitie if it had seemed so good vnto God to destroy Israel 4. Therefore the meaning is that God would so increase and multiplie Moses posteritie as that he should grow into a great nation 1. Because in the same sense the Lord saith to Abraham Faciam te in gentem magnam Genes 12.2 I will make of thee a great nation Gallas Oleast 2. And the Lord saith in effect Inte praestiturus quae majoribus promisi I will performe in thee that which I promised to the fathers But if in the other sense the Lord should onely have set him over a great nation then had not Gods promise to Abraham beene performed Borrhaius QUEST XXXII Of Moses prayer in generall and the manner thereof Vers. 11. THen Moses prayed c. why doth thy wrath wax hot against thy people 1. Although the Lord seemed unto Moses to be purposed to destroy the people yet Moses in praying doth not oppose himselfe to Gods will for his prayer Dei promissione nititur was grounded upon Gods promise made unto the fathers this therefore shewed a singular faith in Moses that giveth not over no not when verbum Dei inter se committitur the word of God seemeth to fight with
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
is in a civill life desired honour and then shall they reigne with Christ. 4. And another thing is here desired fama celebritas renowne and fame and then the blessed Saints shall be famous in heaven 5. Another thing here desired is riches and that blessed estate est omnium bonorum sufficientia there is a sufficiencie of all good things 6. There is also delectatio perfectissiâ—â— most perfect delight which is another thing sought for here 7. There is also a common naturall desire in everie thing to desire it owne conservation which then shall most abundantly be satisfied in everlasting perpetuitie which is subject to no change In this manner he sheweth how the Lord will shew all his good in the next life But the Lords promise being here presently performed that what Moses desired the Lord in part promised and what he promised he at this time shewed and effected it cannot conveniently be put off to the future time 6. Cajetan understandeth all this good to be all those good things qua continentur in ipso Deo which are contained in God as his power wisdome goodnesse justice which the Lord proclaimed before Moses as all those epithets are ascribed unto God in the next chapter vers 6. So also Osiander Revelabo tibi in verbo bonitaâ—em I will reveale unto tâ—â—e my goodnesse in word that by his eares rather than his eyes hee should know God But it is evident in that the Lord granted Moses to see his backe parts vers 23. though hee could not see his face that hee saw as well a vision with his eyes as heard a voice with his eares 7. Therefore by Gods goodnesse here is understood his glorie as vers 22. while my glorie passeth by so the Septuagint and Chalde translate here so expound R. Salom. Procop. Lyranus Iun. Borrh. Oleaster giveth this interpretation I will cause to passe by all my good that is meipsum in quo sunt omnia bâ—na my selfe in whom all good things are which also shall be expressed by voice c. So that as Calvin well noteth Quamvis exhibita fuerit oculis visio praecipuas tamen partes fuisse in voce Although there was a vision exhibited to the sight yet the greatest matter was the voice c. Therefore God both to the sight and hearing of Moses made some demonstration of his goodnesse and glorie ut omnes ejus sensus percellantur that all his senses might bee moved Marbach Cum oculis Mosis se signum objecturum promiâ—tit tum additurum vocem c. He promiseth both to object some visible signe to his eye and beside to adde a voice Gallas QUEST XXXVIII How the Lord is said to passe by and why Vers. 19. I Will cause all my good to passe before thy face 1. The Latine Translator readeth Ego ostendam I will shew all my good but the Lord saith not so for he did not shew unto Moses all his goodnesse his face he did not shew neither was Moses able to see it The Lord only saith I will cause to passe by that is I will shew vestigia tantum meorum bonorum onely certaine footsteps and markes or signes of my goodnesse Vatab. 2. In that he saith I will cause to passe by it sheweth that it was but a transitorie vision Transitus significat visionem exigui temporis The passing by signifieth that it should bee but a vision of a short time Calvin Non sic ut in illud figi posset intuitus videntis not so as if he that seeth could fasten his eyes upon it but as one that hastily passeth by Cajetan 3. Who further noteth another circumstance the preposition here used gnal signifieth above thy face rather than before those things which are above us we see onely on the one side that which is next below a full sight we cannot have of those things which are above 4. The like transitorie sight and glimpse as it were of the divine glorie is set forth afterward by the like circumstances as that God will put Moses in a cleft of a rocke hee shall see but as thorow a crevie or small hole then God will cover him with his hand and he will speedily passe by and in this manner hee will but see his back-parts all this sheweth that Moses should not have a full and perfect sight of Gods glorie but in part onely and in some small measure 5. Procopius straineth this sense I will cause my glorie to passe before thee Tu post gloriam meam quae ab aeterna est creatus es Thou wast created after my glorie which was from all eternitie or I will goe before with my glorie tu sequeris ut famulum decet c. and thou shalt follow as it becommeth a servant But the Lord speaketh not here of any such transition of his glorie from the beginning but his passing by at this time neither did Moses follow when God passed by but was still in the cleft of the rocke 6. Augustine understandeth it mystically of Christs passing out of this world to his Father Ipse anto omnes Sanctos transit ad Patrem He before all his Saints passed out of this world to his Father although this may be typically so applyed yet there is beside an historicall sense how at this time the Lord passed by Moses in his glorie QUEST XXXIX How the Lord is said to proclaime his name Vers. 19. I Will proclaime the name of Iehovah before thee 1. Here then appeareth the great errour of the Latine translation which chap. 34. vers 5. readeth that Moses proclaimed the name of the Lord whereas Moses is not there in the originall 2. Augustine here taketh the active for the passive and thus interpreteth it that God would so bring it about ut vocetur Deus in omnibus gentibus that he should be called God among all nations 3. The Gloss. interlinear thus expoundeth Invocabor in nomine Filii per Praedicatores Apostolos I will be called upon in the name of my Sonne by the Preachers and Apostles 4. The author of the scholasticall historie thus Faciam me vocari Deum vostrum ex miraculis I will cause my selfe to be called your God by my miracles But whereas the Lord speaketh here of the proclaiming of his name at this time as it followeth afterward chap. 34.6 these three last expositions being referred to the time to come cannot stand in this place 5. R. Salom. hath here a fabulous conceit that God had written on his back-parts thirteene of his names which Moses did read as the Lord passed by for the same word kara signifieth as well to read as to crie out and proclaime But beside that this conceit is frivolous it is against the text for the word karathi is in the first person the Lord saith I will proclaime 6. Lyranus hath another curious collection who understandeth it de vocatione electorum in divina natura existemium of calling the elect in the
the divine nature shall then be comprehended of us There is great difference betweene the fight of God here now and that which we shall have of God then now our light is in us per modum passionis transiuntis as an impression or passion passing as the light is in the aire then it shall be in us per modum forma permanentis as a forme remaining as the light is in the body of the Sunne Thomas who seemeth sometime to thinke that the Saints shall see the divine essence in the next world But he and the rest that so write must bee interpreted and understood with a distinction for as there is a two-fold sight or knowledge una simplex qua res aliquâ— tota videtur prout est a simple and absolute knowledge whereby a thing is seene wholly as it is that nothing thereof be hid And thus God is not seene in his divine essence no not of the Angels there is another vision or sight called of the Schoole-men comprehensiva a comprehensive or rather apprehensive vision whereby God is attained unto and apprehended Non qualis quantusque est sed quatenus à natura creatâ— cognosci vult potest Not such as he is in his greatnesse but as hee is willing and can be knowne of the creature Simler Pelarg. If then the divine essence cannot be seene as it is fully and wholly neither of Saints nor Angels in the next life then let it be considered how rash and inconsiderate these positions are to call it a paradox to say God is invisible incomprehensible that we shall participate with the Godhead bee capable of the divine substance that there is not any thing of God which his Saints shall not see which bold assertions have beene vented of late by a new Dogmatist against the which I will oppose the judgement of a reveâ—end writer and father of our Church In the life to come we shall in farre more excellent manner see God yet not simply neither as he is because he is infinite nor still finite though changed from our corruption So no way can God bee seene as hee is of any creature either with his bodily sense or with his minde in this life or that to come yea such a measure shall bee afforded to us as no heart can comprehend now the comfort of it B. Babington QUEST XLVIII Whether Moses here had a sight of the divine essence Vers. 20. THou canst not see my face 1. Some are of opinion that Moses saw the divine essence of God in the mount Thomas Aquinas seemeth to incline to this opinion upon the authoritie of Augustine Deus supernaturaliter super communem ordinem mentes aliquorum in hac carne viventium usque ad visionem essentiae suae elevavit c. God supernaturally and above the common order hath lifted the mindes of some in the flesh to the vision of his divine essence as Augustine saith of Moses and Paul lib. 12. super Genes and libr. de videndo Deo Thomas Tostatus also affirmeth the same that Moses saw the divine essence though not at this instant for otherwise God had not satisfied Moses request neither had shewed him all his good which he said hee would cause to passe by him Contra. 1. But Augustine affirmeth otherwise that Moses here had not his full desire Non videbat Deum in tanta familiaritate ut desiderabat videre He saw not God in this great familiaritie as he desired to see him nec desideranti fuit hoc concessum neither was this granted unto his desire to see the essence of God 2. God caused all his good to passe by him that is as Vatablus expoundeth it vestigia omnium bonorum certaine footsteps of all his goodnesse or as Oleaster God himselfe passed by in quo sunt omnia bona in whom are all good things The Lord both shewed unto Moses a spirituall vision in the proclaiming of his epithetes and names and a sensuall in exhibiting a glorious representation yet it followeth not that he saw his divine essence 1. Wherefore it is the sounder opinion that Moses did not here see the divine essence it selfe but onely some demonstration of his glorie as his humane capacitie was able to receive 1. Irenaus giveth instance of Moses Heliaâ— Ezechiel Daniel that none of them saw God in his divine nature and essence concerning Moses he sheweth it out of this place where Moses desired manifestâ—â— videre Deum to see God manifestly but the Lord answered him in effect that impossibile est homini videre Deum it is impossible for man to see God And Helias after the mightie winde earthquake and fire heard a soft and still voice which signified the comming of Christ in the flesh which should be post illam legem qua data est per Mosem mitis tranquillus c. which should be mild and peaceable after that rough law which was given by Moses wherein hee should not breake a brused reed nor quench the smoking flax these were but similitudines claritatis Domini prophetiae futurorum similitudes of the brightnesse of the Lord and prophecies of things to come So Ezechiel in that heavenly vision saw onely the similitude of a throne and the similitude of the Son of man upon it and he saith Hac visio similitudo gloria Domini This is the vision of the similitude of the glorie of the Lord Ezech. 1.28 So in the fierie oven wherein Shadrach Mesach and Abedâ—â—go were put the fourth that was seene to walke with them is said to be similis filio Dei like to the Son of God Dan. 4.24 And Dan. 7.23 it is said As I beheld in visions by night behold one like the Son of man came in the clouds of heaven Out of these places Irenaus inferreth that none of all these did see the divine nature and essence of God 2. So also Chrysostom Nec principatus nec potestates in coelestibus noverunt Dei substantiam non item Paulus aut Ezechiel atque Esaias Neither the principalities nor the powers in heaven have knowne the substance of God no not Paul Ezechiel or Esaias c. and this he groundeth upon these words in the Gospell No man hath seene God at any time he addeth further Tum ex his quae Mosi denegat c. liquidum hoc habetur and this further is evident by that which was denied unto Moses Cum ille sensu oculorum Deum videre concupisceret c. when he desired to see God with the sense of his eyes 3. Cyrillus doth gather as much upon the Lords answer to Moses Ille ad Mosem clare dixit quia nemo videbit faciem c. He said evidently to Moses because no man shall see my face and live 4. Ambrose also saith Irritus quidem erat postulationis affectus sed affectus probabilis servi His affectionate desire was frustrate but yet it was a reasonable desire 5. Hierom.
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
giveth this reason why the Lord would see all the males thrice in the yeere quia pater cupit filios videre c. because a father desireth to see his children often which are nursed in another place Like as now then in England foure times in a yeere many come up two hundred miles to the Termes two whereof fall out neerer together the Summer Termes than the Jewes two feasts of the Pasch and Pentecost So they might with more ease come up thrice not much above halfe that way 8. But yet the ascending of the males thrice every yeere must be understood with some limitations and conditions 1. Cessante infirmitate if they were not letted and hindred by sicknesse for they were not to be carried up they must goe up of themselves Oleast 2. Non obligabat tempore suspecti belli It did not binde when there was any suspicion of warre Cajetan If there were no danger at their setting forward they were to feare no danger till they returned upon Gods promise but if the enemies were at their gates they were to intermit the feast yea if it were the Sabbath for their owne safegard And these promises must be understood with a condition if they did keepe the Law of God their enemies should have no power or desire to invade them Simler Vers. 25. Thou shalt not offer the bloud c. These two verses the 25 26. are the same with vers 18 19. chap. 23. therefore to that place I referre the Reader where the 41 42 43. questions doe fully explaine the sense and meaning of these verses that it is not needfull to make rehearsall of the same things here QUEST XLVI Whether Moses were twice or thrice forty dayes in the mount with God Vers. 28. HE was there with the Lord forty dayes c. 1. Some thinke that Moses was thrice forty dayes with the Lord because there is thrice mention made of Moses being with the Lord forty dayes in the mount Deut. 9. vers 9 18 25. And thus they cast the time that Moses went up the third day of the third moneth which answereth to our May and that he came downe the 17. of June and on the 18. day was the golden calfe burnt on the 19. day he went up the second time and in the beginning of August he was called up the third time for to receive the second tables and so he came downe about the tenth day of September which was the day of reconciliation Borrh. Contra. 1. There is indeed mention made Deut. 9. thrice of Moses being with the Lord forty dayes and forty nights but vers 29. there is a repetition only of his second being with the Lord which Moses spake of before vers 18. for otherwise if as often as this is mentioned so many forty dayes Moses should have beene with the Lord he must have beene with him not only thrice but foure times forty dayes because Deut. 10.10 the next chapter following Moses againe saith I tarried in the mount as at the first time forty dayes and forty nights Tostat. cap. 33. qu. 3. 2. It is not like that Moses at his first comming downe stayed but one day with the people for in so short a time Moses could not remove the Tabernacle without the campe and cause the people to put off their best rayment which things were done before his second going up unto God chap. 33.5 to vers 12. 3. And it is not like the Lord being already reconciled to his people whereof the writing of the tables the second time was a signe that Moses came downe against the day of reconciliation to that end to reconcile the people unto God 2. Wherefore Moses was not thrice forty dayes with the Lord in the mount but onely twice which make 80. not 120. dayes Gregoris giveth this reason Moses ut legem percipere mereretur bis quadragintà dies jejunavit Moses that he might be thought worthy to receive the Law fasted twice forty dayes c. The cause of Moses fasting was to be prepared to receive the Law Hoc jejunium eodem quò prius pertinere simus ad confirmationem legis foederis This fasting of Moses we know was to the same end to confirme the Law and the covenant Gallas Seeing then Moses received the Law but twice and he was called up to that end to receive the tables of the Law it must needs follow that he was but twice forty dayes with God in the mount So Helias likewise fasted forty dayes qui legis instaurandae Minister fuit which was the Minister of restoring the Law and our blessed Saviour fasted forty dayes to deliver the new Law of the Gospell therefore as Cajetane also noteth Hoc fuit secundum jejunium c. this was the second not the third fast of Moses when he went up to receive the second tables QUEST XLVII Of the shining of Moses face Vers. 29. MOses wist not that the skin of his face shone bright c. 1. The Latine Interpreter readeth Moses knew not quod cornuta esset facies that his face was horny whereupon grew the common errour that Moses is usually pictured with hornes And the Jewes deride the Christians because they picture Moses with hornes more like a Devill than a man this errour ariseth by mistaking of the word keren which signifieth a horne but karan to shine which is the word here used 2. Some take upon them to justifie the Latine translation Quod emitteret radios tanquam cornua Because Moses face streamed forth beames like as hornes Tostat. quaest 24. Lyran. Sicut radii á Solo derivati cornu speciem prase ferunt Like as the beames of the Sunne doe cast abroad like unto hornes Lippoman But I rather approve here Cajetanes judgement Nihil cornutum ad literam significatur According to the letter there is nothing that hath the signification of an horne but rather that Moses face did shine bright So also Thomas quod melius dicitur it is better said that his face was shining than hornie 3. Tostatus maketh mention of a certaine ignorant Rabbin that saith Moses countenance is said to be horny because it was so dried up with this forty dayes fast that nothing but the skin was left upon the bones which did sticke out ut acuta velut cornua viderentur that they seemed to be sharpe as hornes But this is affirmed without any wit or reason for Moses neither eating or drinking the space of forty dayes and forty nights was preserved miraculously by God for naturally a man cannot live without meat and drinke above fifteene dayes then the Lord by the same power was able to keepe Moses body without any decay or diminution at all 4. Wherefore the meaning of this place is that Moses face shined as the Chalde paraphrast The brightnesse of his face was multiplied the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his face was glorious as S. Paul also calleth it the glory of Moses
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.
qu. Of the mysticall application of the candlesticke Questions upon the six and twentieth Chapter 1. QUest Of the name of the Tabernacle and which part of the Sanctuarie was properly so called 2. qu. Why the Lord appointed a Tabernacle to be erected and that in the wildernesse 3. qu. VVhy the Lord would not yet have a Temple built 4. qu. Of what stuffe these curtaines were made 5. qu. Of the manner of worke used in these curtaines 6. qu. Whether every curtaine were coupled by strings one to another or five onely to five 7. qu. Of the lamps and strings how they were set and placed in the curtaines 8. qu. How these first curtaines were disposed in the Tabernacle and how they hanged 9. qu. Of the difference and diversitie betweene the first curtaines and the second 10. qu. How the second curtaines were disposed and of the doubling of the sixth curtaine 11. qu. The great curtaine of the second sort consisting of six single curtaines what place of the Tabernacle it covered 12. qu. What was done with the cubit which was overplus on the two sides 13. qu. Of the two outward coverings whether they went all over the Tabernacle 14. qu. Of the mysticall application of the coverings 15. qu. How thicke the boords of the Tabernacle were 16. qu. Whether the tenons were in the sides or in the bottome of the boords 17. qu. VVhy three sides onely were covered with boords 18. qu. Of the sockets and footstalles their number and whether they were fastened in the ground 19. qu. Of the two corner boords what breadth they were of 20. qu. How the corner boords were joyned as twinnes 21. qu. Of the order and number of the bars 22. qu. Whether the middle barre went thorow the boords within 23. qu. Of the mysticall sense of the boords with their sockets and barres 24. qu. Of the vaile which hanged before the most holy place 25. qu. VVhat taches or hooks the vaile hanged under 26. qu. In what part of the Tabernacle the vaile was hanged up and why 27. qu. Why the Table was set on the North and the candlesticke on the South 28. qu. VVherein the first vaile and the second differed 29. qu. Why the first vaile had no Cherubims as the other 30. qu. What vaile of the Temple it was which was rent in the passion of our blessed Saviour 31. qu. Of the mysticall sense of these vailes Questions upon the seven and twentieth Chapter 1. QUest Why the Lord commanded an Altar to be made and of the bignesse thereof 2. qu. How fire was made upon the Altar framed of wood 3. qu. Whether the Altar were made of boords 4. qu. How this place agreeth with that Exod. 20.25 where the Altar is prescribed to be made of earth or unwrought stone 5. qu. What the hornes of the Altar were and to what use 6. qu. Of the vessels and instruments belonging to the Altar 7. qu. Whether all the instruments were of brasse 8. qu. Whether the grate made to the Altar were set within or without 9. qu. Of the rings of the Altar whether they were put to the grate or to the Altar 10. qu. Of the mysticall interpretation of the Altar 11. qu. VVhether one Court were made or two or more 12. qu. Why the Court was made and of what largenesse 13. qu. How the Tabernacle was situated in the middest of the Court. 14. qu. Of the hangings which compassed the Court the fashion and bignesse of them 15. qu. Of the situation and placing of these pillars 16. qu. Of the gate of the Tabernacle 17. qu. Whether any of the lay people were admitted into the outward Court 18. qu. Whether all the instruments of the Tabernacle were of brasse 19. qu. Of the mysticall application of the Court. 20. qu. What manner of oyle they are willed to bring 21. qu. Whether the lamps burned in the Tabernacle both day and night 22. qu. What is meant by the Tabernacle of the Congregation and whether it be so rightly called 23. qu. Whether it belonged to Aaron onely to dresse the lamps 24. qu. Of the mysticall application of the lamps and oyle thereof 25. qu. Of the description and situation of the whole Tabernacle 26. qu. Whether every part of the Tabernacle had a spirituall signification 27. qu. The spirituall use of the whole Tabernacle and the parts thereof Questions upon the eight and twentieth Chapter 1. QUest VVherefore the Lord instituted a Priesthood 2. qu. VVhy Aaron was chosen to be the high Priest 3. qu. VVherein the Priesthood of Christ and of Aaron agree and disagree 4. qu. VVhy Christ is called a Priest after the order of Melchisedeck and not of Aaron 5. qu. VVhy these Priestly garments are commanded to be made 6. qu. Of the cunning men that wrought in the Tabernacle 7. qu. VVhether this gift of cunning and wisdome remained in the workmen after the Tabernacle was finished 8. qu. Of the number of the Priestly garments and ornaments 9. qu. VVhat garments were peculiar to the high Priests what common 10. qu. VVhich garments were put on first which last 11. qu. Whether the Priestly garments might at any time be carried and used out of the Tabernacle 12. qu. Whether the high Priest did well in meeting Alexander in his Priestly attire 13. qu. Of the matter whereof the holy garment should be made 14. qu. Of the name of the Ephod and the divers kinds thereof 15. qu. How Gedeon offended in making an Ephod 16. qu. Of the fashion of the Ephod 17. qu. Of the two Onyx or Sardonix stones why they are called stones of remembrances 18. qu. Of the mysticall application of the Ephod and the two precious stones 19. qu. Why it was called the breast-plate of judgement 20. qu. Of the fashion of the breast-plate 21. qu. Of the twelve precious stones their names colours qualities and congruitie with the twelve tribes 22. qu. That it is not now certainly knowne what these precious stones were their qualities and signification 23. qu. How many rings the breast-plate had and how placed 24. qu. What is meant by the forepart thereof 25. qu. Whether the breast-plate were ever or never untied and loosed from the Ephod 26. qu. Whether the high Priest went into the most holy place in his glorious apparell 27. qu. What the Vrim and Thummim were 28. qu. How judgement was given by the Vrim and Thummim 29. qu. Whether the high Priest used to aske counsell of God by the Vâ—im or Ephod and what Ephod it was 30. qu. Of the mysticall application of the Priestly pectorall with the Vrim and Thummim 31. qu. Of the robe of the Ephod the fashion and matter thereof 32. qu. Of the bels which hung in the skirts of the robe 33. qu. Why the sound of the bels was to be heard 34. qu. Of the mysticall application of the robe 35. qu. Of the golden plate the fashion thereof inscription and fastening 36. qu. How Aaron is said to
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