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.
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
Lot refuseth to goe to the mountaines Vers. 20. SEe now this City hereby c. 1. Neither was this done in mystery that Lot refused the mountaine to dwell in Zoar to signifie as Gregory collecteth that a low humble and meane life is to bee preferred before high places 2. neither did Lot refuse the high places because of the craggy rockes and steepe hils which are to bee seene in the mountaines of Engaddi 3. But Lot himselfe giveth two reasons why he preferreth Zoar before the mountaines one in respect of himselfe because the City was hard by and he might sooner escape thither than to the mountaine the other in behalfe of the City he intreateth for it because it was but a little one and not likely to bee so wicked as the more populous Cities QVEST. XVII How the Lord saith I can doe nothing Vers. 22. I Can doe nothing c. 1. Some apply this to the Angels which could not exceed Gods commission Muscul. 2. Some to Christ in respect of his humanity to be assumed 3. But it is better understood of Christ as hee is God neither doth this restraine the power of God which is no otherwise executed but according to his will hee cannot because hee will not neither can change his decree concerning the saving and delivering of Lot as in the like phrase of speech it is said in the Gospell that Christ could doe no great workes in his owne countrey because of their unbeleefe Mark 6.5 for like as the Lord promiseth and purposeth a blessing to the faithfull as here deliverance to Lot so he hath decreed to with-hold it from unbeleevers 4. The Hebrewes doe here but trifle that the Angell is here deprived of his power because hee did arrogate it to himselfe v. 13. and that they were deprived of their ministry 138. yeares till Iacobs ladder QVEST. XVIII Of the name of the City Zoar. Vers. 22. THe name of the City was called Zoar. 1. It is then corruptly called Segor as the Latine and Septuagint read 2. Theodoret also is deceived that saith Segor signifieth the opening of the earth because the earth swallowed up the inhabitants of this City for that is the signification of Bela which was before the name of the place Gen. 14.2 derived of the word balaug to swallow or devoure 3. The right etymology then of the word is here given by Lot because it was tsegnar a little one 4. This was an happy change not only of the name but of the condition and state of the City before it had the name of destruction but now it is called little that it might put them in mind of Gods mercy in sparing of the City for that time at Lots request Muscul. QVEST. XIX How the Lord rained from the Lord. Vers. 24. THe Lord rained brimstone and fire from the Lord out of heaven c. 1. This is not all one to say the Lord rained fire from himselfe as Vatablu◠Oleaster with others that note this to be a phrase of the Hebrewes to put nownes for pronownes as Gen. 4. Lamech saith heare ô ye wives of Lamech for my wives 2. Neither doth it only signifie that this was an extraordinary and miraculous raine caused by the Lord himselfe beside the course of naturall causes as Cajetane 3. But this place was well urged by the fathers to prove the eternity of Christ that the Lord Christ to whom the father hath committed all judgement did raine from Jehovah his father Thus the fathers applied this text Iustinus Tertullian Cyprian Epiphanias Cyril with others Thus Marcus Arethusus in the Syrinian Councell did godlily interpret this place against the heresie of Photinus that held Christ not to have beene before his mother 4. For thus the Lord hath tempered the Scriptures that beside the literall sense in divers places of the old testament the mystery of the Trinity is insinuated Gen. as Let us make man Psal. 1. This day have I begotten thee which the Jewes understand literally the first they say is but a phrase of speech the second uttered of David But to our understanding the mystery of the Trinity is here revealed QVEST. XX. Of the raine of fire and brimstone the beginning and manner thereof RAined brimstone and fire 1. This was a miraculous and extraordinary raine wherein fell together fire and brimstone as a fit matter to disperse the fire and salt also as it may bee gathered Deut. 29.23 The land shall burne with brimstone and salt and it may bee that water powred downe also whence was gathered the dead sea remaining to this day 2. This raine came from heaven that is the upper region of the aire the place for fiery meteors and it is not unlike but that the nature of the soile being full of pitch and slime and other combustible matter Gen. 14.10 did much increase the combustion though Strabo be deceived who thinketh that this fierce fire did break out first from the earth lib. 17. 3. This was a fit punishment for this wicked people that as they burned with unnaturall lust so they should be consumed with unnaturall fire Gregor 4. The subversion of these cities was very sudden it was done as Ieremy saith in a moment Lament 4.6 And Abraham rising up early in the morning saw onely the smoake and not the falling of the fire and yet the sunne was but in rising when it began to raine fire and brimstone Gen. 19.24 28. by the breake of day the Angell hastened Lot forward v. 15. betweene which and the Sun rising one may goe foure miles as the Hebrewes 5. Of all examples of Gods judgements this is the most fearefull in Scripture 1. because of the strange punishment 2. the suddennesse of their destruction 3. The perpetuall monument thereof to this day 4. And it was a forerunner of everlasting fire and perdition Iude v. 7. QUEST XXI How many Cities were destroyed with Sodome Vers. 24. VPon Sodome and Gomorrhe 1. Neither were these two cities onely destroyed as Solinus 2. Nor yet tenne cities as Stephanus or thirteene as Strabo 3. nor five as Lyranus Theodoretus who thinke that Zoar also was destroyed after Lots departure 4. But it is most like that onely foure cities were overthrowne Sodome Gomorrhe Admah Zeboim for these onely are rehearsed Deut. 29.23 for Zoar was preserved by the intercession of Lot v. 21. I will not overthrow this citie for the which thou hast spoken and it was known by the name of Zoar in Isayas time cap. 15. 5. Hierome also maketh mention of it in his dayes and saith Sola de quinque Sodomorum urbib precib Lot preservatae est it was onely of the five cities of the Sodomites preserved by the prayer of Lot 5. But whereas it is said Sapient 10.6 that the fire came downe vpon the five cities the word is pentapolis which is taken joyntly for the whole region wherein the five cities stood not for the five cities severally ex Perer.
said to have slept with his fathers 2 King 16.20 Mercer For if it were no more but thus to be gathered to his fathers that is to die and be buried the same was said before and such repetition of the same thing might be thought needlesse 6. Wherefore beside this sense this phrase doth further shew the divers state of the soule after this life that both Abraham had his people the just and righteous to whom he was gathered as also Ismael his that the soules which goe hence are not solitary and alone but goe as it were from one people to another from one city to another Luther Calvin Perer. QUEST XVI Why Ismael is joyned with Isaack in the buriall of his father Vers. 9. HIs sonne Isaack and Ismael buried him c. 1. Isaack is set before Ismael not as though he had repented him of his presumption against Isaack and gave him the prioritie as the Hebrewes imagine but Isaack is preferred before Ismael for the dignity of his prerogative 2. Neither doth this shew that Abraham had called Ismael home againe after he was cast out for that had beene against the counsell of God that the bond-woman with her sonne should bee cast out 3. But it is like that Abraham being sicke and wearing away sent for Ismael dwelling not farre off and reconciled him and Isaack Mercer QUEST XVII How Isaack was blessed after Abrahams death Vers. 11. AFter the death of Abraham God blessed Isaack c. 1. We refuse here the fond conceit of the Hebrewes that Abraham blessed not Isaack because of Esau which should come of him and therefore God and not Abraham is said to blesse Isaack for although no expresse mention be made of Abrahams blessing Isaack it is not to bee thought that Abraham omitted it and seeing God blessed Isaack Abraham had no reason to withhold his blessing 3. This blessing of Isaack was rather spirituall than temporall for Isaack was married twenty yeareâ— before he saw his posterity or had any children borne whereas Ismael begat twelve Dukes Isaack therefore with patience expected Gods promise and blessing upon him Mer. 3. We see here also performed that promise of God I will be thy God and the God of thy seed for Isaack is blessed after Abrahams death Marâ—â—ret QUEST XVIII Of the dwelling of Ismaels sonnes Vers. 13. THese are the names of the sonnes of Ismael c. Nebaioth of whom came the Nabathaei in Arabia Petraea and Napathaei in Arabia foelix or the happie of Kedar the Kedarens as Lampridius or Cedraei as Plinie calleth them in Arabia petraea of Adbeel the Adubeni or Agubeni with Ptolomy in Arabia the happy of Mibsam the Mnasemanenses in Arabia the happie of Mishma the Raabeni in Arabia the desart where Ptolomie placeth the towne Zagmais of Dumah the Dumaei betweene the Adubenes and Raabenes where is the towne Dumetha of Massa the Masani neare to the Raabenes of Chadar the Athritaei of Thema the Themanei in Arabia foelix where is the towne Thema of Iethur the Itureans in Coelae-Syria of Naphish the Nubaei Arabians neare to the mount Libanus of Kedma the Cadmonaei called Esites because they worshipped fire by the corrupt use of the Hebrew word ish fire ex Iâ—niâ— QUEST XIX The Massorites curious observation Vers. 14. MIsma Dumah Masha 1. Of Dumah and Masha mention is made Isay 21.11 where some translate masha burden in the same place also Thema is mentioned verse 14. another of the sonnes of Ismael here rehearsed 2. The Massorites doe note that this is one of the 14. verses through the whole Bible that consisteth of three words Mercer 3. And further they observe that these three names the first derived of shamang to heare the second of dum which is to keepe silence the third of nasha to beare doe signifie the three principall things that make a quiet and good life to heare to keepe silence to beare but these notes are too curious Mercer QUEST XX. Why mention is made of Ismaels age Vers. 17. THere are the yeares of the life of Ismael 137. yeares The Hebrewes thinke that Ismael a wicked mans age is recorded for this end that we may have a perfect account of Iacobs yeares for if Ismael died the same yeare that Iacob went from his father unlesse he be supposed to have hidden himselfe 14. yeares in Hebers house before he came to Laban as the Hebrewes thinke which is not like he shall want 14. yeares of his age as they further gather thus Iacob was 63. yeares old when he fled from his fathers house because of Esau his father being then 123. years old and Ismael 137 14. yeare elder than Isaack then he served 14. yeare before Iosephs birth Ioseph was 30. yeare old when he stood before Pharao then followed 7. yeares of plenty and two yeares of dearth when Iacob went downe to Egypt all maketh but 116. yeare But Iacob then confesseth when hee appeared before Pharao to bee 130. yeare old the 14. yeares wanting they imagine Iacob to have spent in Hebers house But this computation of the Hebrewes faileth many waies 1. Heber was dead long before Iacobs 60. yeare he died some 4. yeares after Abraham in the 19. yeare of Iacobs age as may be gathered thus Heber was borne 67. yeares after the flood Gen. 11. v. 10. to 15. and lived 464. yeares which make together 531. yeares after the flood and Abraham died 527. yeares after the flood as is before shewed quest 11. 2. It is also an uncertaine conjecture that Ismael died the same yeare that Iacob went toward Mesopotamia neither can it be proved 3. These 14. yeares may be otherwise supplied if we say that Iacob might be 14. yeares in Labans house before he served for his wives Mercer or which is the more likely that Iacob was 77. yeares old before he went out of his fathers house Concent 4. Therefore for this cause is mention made of Ismaels age who is the onely evill man whose whole age is recorded in Scripture but to shew the fulfilling of Gods promise who condescended to Abrahams request that Ismael might live in Gods sight Genes 17.18 for so the Lord endued him with long life and blessed him with much prosperity and an honourable issue QUEST XXI How Ismael is said to dwell in the presence of his brethren Vers. 18. ANd they dwelt from Havilah to Shur c. And he lay or his lot fell before all his brethren 1. The meaning is not that Ismael did issue out or fall upon all his brethren as the word Naphal signifieth whereof commeth the word Nephilim Giants Muscul. 2. Neither that hee full that is died Aben Ezra 3. Or that he died before his brethren that is his sonnes in a full age Lyran. 4. Or that he died before his brethren as though his life was shorter than of the rest 5. But either it may be expounded his lot fell Iun. or if this seeme to be coact as Calvin
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
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
with Mercerus that Iacob was not perfectly recovered of this griefe and halting till his dying day but that it remained though not alwayes alike for the remembrance of this thing and it may so appeare the rather for that presently upon this accident they did forbeare to eat the sinew of the thigh which shranke whereunto the halting of Iacob being continually in their fight might be a greater motive and so this custome being taken up in Iacobs time was retained of his posterity the Israelites Further in that he came safe to Sechem thereby it signified his deliverance from the danger which he feared by his brother Esau rather than the recovering of his hurt QUEST XVIII Wherefore it pleased God that Iacob should halt upon the hurt in the thigh ANd the hollow of Iacobs thigh was loosed 1. Augustine by Iacobs feet the one halting the other going upright understandeth two sorts of people among the Jewes the unbeleevers that halted in their faith and beleeved not in Christ and those which beleeved in him Iacob overcomming signifieth the Jewes that prevailed against Christ in putting him to death but in being blessed he signifieth those which worshipped Christ and were blessed of him serm 80. de temper 2. Gregory understandeth by the halting foot the infirmity of the flesh by the other the vigour of the spirit for so in the children of God as our Saviour saith to his Apostles The spirit is ready but the flesh 〈◊〉 sic Muscul. 3. But the best application of the text is that Iacob was stricken with this infirmity that he should have an humble and lowly opinion of himselfe not to ascribe this victory to his owne strength So for the same cause Saint Paul confesseth of himselfe Lest I should be exalted 〈◊〉 of 〈◊〉 through the abundance of revelations there 〈◊〉 given unto me a pricke in the flesh the messanger of Satan to bâ—ffâ—â— me because I should not 〈◊〉 exalted above measure 2 Cor. 12.7 To the same end was Iacob touched with this infirmity lest he might have beene 〈◊〉 much lifted up by these heavenly visions and this great victory which he obtained Mercer Calvin QUEST XIX Why the Angell 〈◊〉 to depart because of the morning Vers. 26. LEt me goe for the â—â—rning appeareth 1. Not as though the Angell was now to goe to the rest of the blessed company of the Angels to sing their morning hymne unto God as the Hebrewes imagine for the Angels not onely in the morning but at other times are exercised in praising of God 2. But the Angell thus speaketh according to the custome of men having now taken the forme and shape of a man as though he had haste to other businesse and leaving Iacob also to his affaires 3. As also because the Angell would not have this vision deserved and discerned of others seeing it specially concerned Iacob and that Iacob should not be too curious in gazing and looking upon that humane shape wherein this great Angell Christ appeared Mercer QUEST XX. Why Iacob desireth the Angell to blesse him I Will not let thee goe unlesse thou blesse me 1. Not as though this were Esaus Angell and Iacob would have him to confirme the blessing and consent unto it for evill Angels blesse not 2. Nor as some other Hebrewes as though Iacob would have his antagonist acknowledge him to be the superiour and to have the better for Iacob perceiveth that it was an Angell and therefore would not strive for superiority with him 3. Neither doth Iacob desire to know his fâ—tum or 〈◊〉 as Iosephus saith what should happen â—â—to him in his whole life for Iacob was not so curious 4. But Iacob well perceiving that he with whom hee wrestled was greater than himselfe desireth to be blessed of him for the lesse is blessed of the greater Heb. 7.7 And Hilarie beside noteth that Iacob acknowledged him with whom he wrestled to bee the Sonne of God that should become man for us Tenes in lâ—cta tua hominem sed hic tibi home Demest Thou doest grapple with a man but this man is God lib. 5. de Trinitat and therefore Iacob desireth to be blessed of him in whom all the world should be blessed QUEST XXI Of the name Israel and the true derivation thereof Vers. 28. THy name shall be no more called Iacob but Israel c. 1. He asketh Iacobs name not because he knew it not but that by Iacobs answer the Lord might take occasion of the change of his name 2. Neither was he so called Israel as that he should no more be named Iacob for he is also afterward so called but his name Israel is hereby declared to be the more excellent and worthy name which was also given unto the whole nation of his posterity Mercer 3. The name Israel 1. doth not signifie that hee stood against an Angell as Iosephus deriveth it and Hierome therefore reprehendeth him although Iosephus keepeth the sense of the name 2. Neither is it interpreted a man seeing God for then aleph should be inserted in the beginning and it should be expressed Ishrael not Israel with shin having a right point This interpretation is also confuted by Hierome though approved by divers of the ancient writers as Origen Basil Nazianzen Chrysostome with others 3. Neither doth it betoken one that is right or directed of God as Hierome sometime is of opinion whereupon he thinketh that Genesis is called the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the right that is of Abraham Isaack Iacob comment in Isay 44. for then this word should be derived from jashar and so we should say Ishrael not Israel Mercer 4. But the Lord himselfe sheweth the interpretation of this name Thou hast prevailed with God and so to come of Sara which is to prevaile or have rule so the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast had strength with God and therefore should not doubt but that he might also prevaile with men as before with Laban so now with Esau. QUEST XXII Why the Lord refuseth to tell Iacob his name Vers. 29. TEll me I pray thee thy name c. The Lord here as also the Angell Iud. 13. refuseth to tell his name 1. Not for that as Rasi thinketh the Angels have no certaine or fixed names but which are continually changed according to their divers ministeries whereof they are named 2. Neither as Tostatus because the Angels have no proper names to be distinguished by but are discerned one from another by their nature and essence for this notwithstanding in Scripture for our understanding they are called by their names 3. Nor yet because as some thinke if the names of Angels were knowne they would come at our call this is but a fansie of Magitians ex Mercer 4. But the Lord doth not utter his name thereby staying Iacobs further curiosity and insinuating unto him that his name which is himselfe is greater than could of him then he comprehended and hereupon the Latine text and
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
as they are witnesses of the truth so I thinke a Protestant by that warrant may borrow of such Interpreters which otherwise favour and savour of superstition where their pen is a minister and handmaid of truth and whereas S. Iames saith Have not the faith of our glorious Lord Iesus Christ in respect of persons they which doe refuse the testimonie of the truth at any mans hand in respect of any schisme sect or profession should seeme to be partiall in discerning of the truth against the Apostles rule wherein Protestant writers are more equall than the Romanists for they thinke scorne to use our writers though of never so excellent parts as appeareth in Pererius Commentaries who sorteth out his collections wholly out of men of his owne sect I speake of the new writers whereas he needed be no more ashamed to have followed the judgement of Luther Calvine Simlerus Iunius and other worthie writers among the Protestants as we doe not refuse the learned observations of Cajetanus Montanus Vatablus with others of their side I have therefore out of their writings taken the best and left the worst where they speake the truth I alleage them where they are found in error I refute them herein following Hieroms president Operis est studii mei multos legere ut ex plurimis diversos flores carperem non tam probaturus omnia quà m quae bona electurus Advers Vigilant I professe this to be my studie to gather varietie of flowers out of divers not to allow all which I finde but to make choice of the best And as Ambrose well saith Legimus aliqua ne legantur legimus ne ignoremus legimus non ut teneamus sed ut repudiemus Something 's we reade that others should not read them we reade them not to be ignorant of them we reade them not to retaine them but to reject them These my labours as your Grace was my great incourager first to undertake them so it is meet that you should with the first reape the fruit of them And this I wish from my heart and humblie crave of God that all domesticall contentions being laid aside wee the Ministers of the Gospell might so spend our time and imploy our paines that the age present might receive comfort by our Ministerie and posteritie profit And I say with Augustine to Hierome Quiescamus ab his contentionibus nostrae vitae salutique parcamus minus certè assequatur illa quae inflat dum non offendatur illa quae aedificat Let us rest from these contentions and favour our life and health let that have lesse which puffeth up so that be not offended which edifieth Mens singularitie should give place to charitie and opinion of knowledge to peace and selfe love to the common good And so I conclude with that saying of Hierome Precor itaque ut pâ—â—em 〈◊〉 nobis reliquit Dominus habeamus in bâ—evi antetribunal ejus reconciliatâ— seâ— sâ—issâ—â—â—â—cordiâ aut praemium recuperabit aut poenam ad Castorinâ—m I pray therefore that 〈◊〉 may injoy that peace which our Lord left unto us shortly before his tribunall seat for concord kept or broken we shall receive reward or punishment Your Graces readie to be commanded in the blessed Lord Iesus Andrew Willet CERTAINE DIRECTIONS TO THE READER I Desire thee courteous Reader to follow these directions in the reading of this worke In the whole Scripture and euery part thereof there are two things generally to be considered the sense and understanding and the use and profit As the Apostle toucheth both first speaking to Timothie of the Knowing that is the understanding of Scripture then of the profitable use 2 Tim. 3.15 16. The sense of the Scripture is either the literall and single sense which is seene in the interpretation of the words or the compound and mixt sense which consisteth either in shewing the coherence of the text with the other parts going before and following or in removing of doubts difficulties and contradictions Now the use and profit of Scripture either concerneth doctrine in confirming the truth and confuting error or manners in reproving vice or exhorting to vertue and thus the Apostle saith The whole Scripture is profitable to teach to improve to correct and instruct in righteousnesse 2 Tim. 3.16 According to this distribution have I observed six points upon every Chapter three belonging to the sense the Argument and method shewing the coherence the divers Readings explaning the literall sense and signification of words and the explication of questions which concerneth the removing of doubts the other three doe shew the use in noting the doctrines for confirmation of the truth or the controversies for the confuting of errors and then follow the Morall observations tending either to the destruction of vice or instruction in righteousnesse In the Divers Readings I. signifieth Junius V. Vatablus C. the Chalde Paraphrast S. the Septuagint L. the vulgar Latine translation A. Arias Montanus P. Pagnine B. the great Bible G. the Geneva edition H. the Hebrew originall And the letters in the margen shew the best reading the starre fixed in the margen noteth the diversitie of reading in some principall place These my labours now I commend unto thy favourable acceptation Christian Reader and both thee and them to the gracious blessing of our glorious Lord Iesus Christ to whom be praise for ever THE SECOND BOOKE OF MOSES CALLED EXODVS GENERALL OBSERVATIONS out of the whole Booke 1. The summe and argument AS in the former booke Moses shewed the originall and beginning of thâ— Church so in this hee declareth the progresse and increase thereof Simler wherein both Gods faithfulnesse and truth appeareth in performing his promise made to their fathers in multiplying their seed wonderfully and that under the miserable thraldome and bondage of Egypt Pellican and the Lords glorie and power notably appeared in those mighty signes and wonders whereby Pharaoh was forced to let Israel goe Vatab. his fatherly and tender care also shewed it selfe in sparing his people and not utterly destroying them when they fell into lust murmuring and idolatrie still correcting them as a father by his chastisements to bring them to repentance yet remembring his ancient love still following them with new benefits Genevens and his wonderfull providence is manifested in giving them lawes to be governed by and prescribing unto them a most excellent forme of worship Iunius And the summe of this booke is briefly comprehended in the 105. Psalme from verse 24. to the end wherein the Psalmist sheweth how it fared with Israel in Egypt before their deliverance by what meanes they were delivered and what the Lord did for them after their deliverance Ferus 2. The parts of the booke This booke of Exodus hath two parts 1. The narration and historie of the Israelites deliverance and going out of Egyt A. 2. The constitution and setling of the Church after their deliverance B. A. In their deliverance are to bee considered 1.
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the Israelites that
whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be that are
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
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
reasons thereof because it is neere unto Torrida Zona the hot partching climate which drieth up the clouds aut inundans fluvius nubes absumit or Nilus overflowing doth waste the clouds and seeing their grounds become fruitfull by the inundation of Nilus natura non solet in vanum operari vt pluvias terrae non indigenti largiatur nature worketh not in vaine to give raine to a ground that needeth it not 3. So Plinie shewing the reason why lightning is rare in winter or summer because in the one the cold vapors extinguish what fiery matter is drawne up in the other because the heate drieth up the exhalation giveth instance for the first in Scythia a cold countrie for the other in Egypt a hot countrey that thunder and lightning are not there to bee seene or heard But in temperate countries they are usuall as in Italy Plin. lib. 2. cap. 50. 4 Beside the Scripture seemeth so to affirme that it raineth not in Egypt but they watred their fields with their feete as one doth a garden Deut. 11.10 See also Zach. 14.13 5. But against this it may bee objected that if there used to bee no haile nor thunder in Egypt to what purpose is this comparison made that there was none such in Egypt since the foundation thereof Therefore this must needs be affirmed that Egypt is not altogether without haile and raine but as is before alleaged out of Philo in the northerly parts thereof toward the sea they use to have some thinne shewers but yet generally for the greatest part of Egypt they have none Perer. QUEST XVII What is the meaning of these words since the foundation of Egypt SInce the foundation of Egypt was laid 1. Not from the foundation of the world from whence unto the 80. yeere of Moses are yeeres 2453. for the text afterward evidentlie speaketh of the time since Egypt was a nation vers 24.2 Neither is it to be understood since Egypt was so called for Egyptus brother of Danaus son of the Egyptian Belus gave that name unto it who was about the time of Iosuah as Augustine thinketh following the computation of Eusebius which was 800. yeeres after the floud But as Iosephus alleageth out of Manethon the Egyptian Chronicle Danaâ—s lived after the Hebrewes departed out of Egypt 300. yeeres Then it is evident that in Moses time nor many yeeres after Egypt had not that name 3. The meaning then is that since Egypt began first to bee inhabited which was about 100. yeeres after the floud at the division of tongues at the building of the tower of Babel for then Noahs sonnes were dispersed into the world and Mizraim the sonne of Cham was the founder of this nation of whom it is in Scripture usually so called from thence untill this time are 697. yeeres 4. Hence is manifest both the error of Gerardus Mercator that the Egyptians do fetch their petigree from beyond Noahs floud as also that fabulous fiction of the Egyptians that before Amasis who was King of Egypt in the time of Cyrus affirme that there reigned in Egypt above 330. Kings and they do boast of Chronicles of 13. thousand yeeres Pompon Mela. lib. 1. de situ orbis Perer. QUEST XVIII Of the greatnesse of this tempest of hayle Vers. 28. THat there be no more thunders of God and haile That is such grievous and terrible thunders 1. The greatnes of these thunders is set forth by these foure arguments the efficient God was the author of them beyond the ordinarie worke of nature the matter there was fire and haile mingled together the effects they killed both man and beast that were abroad and blasted all the corne that was above the ground vers 31. and by way of comparison there was never such haile in Egypt before vers 24. Ferus 2. Wonderful are the effects of thunder and lightning they make the Hinds to calve and other cattell to cast their young and therefore because of the terror and power of them they are called the voices of God Psal. 29. Borrh. 3 In this haile this is admirable that although it rained haile throughout all the land of Egypt yet the land of Goshen was exempted as the great hailestones which fell upon Ioshuas enemies and killed them touched not the hoast of Israel Iohoua 10.4 Thus the haile and lightning destroyed all abroad the haile the more softer and tender things the lightning such things as were sturdie and strong renting and breaking asunder what soever resisted The Chronicles make mention of a most grievous haile in France under the reigne of Lodovicus sonne to Charles the Great about the yeere of the Lord 821. which was of such bignes that it slew both man and beast and at that time a peece of yâ—e of 12. foote long fell with the haile out of the aire Perer. 11. QUEST XXI How Moses knew that Pharaoh dissembled Vers. 30. I Know that yee will not yet feare 1. Some make this the sense expounding the word terem for priusquam afore I know that now before the plague is removed at my prayer that yee will make a semblance and shew of feare but when I have prayed and you are delivered then you will returne to your former hardnes of heart Vatab. But beside that to make up this sense much must be understood and supplied that is not in the text the word terem rather signifieth here nondum not yet as it is taken Gen. 19.4 and cap. 10.7 and thus both the Septuagint and Chalde Paraphrast interpret it negatively as is shewed before in the divers readings 2. Although Moses saw some present fruits of sorrow and feare yet he knew that they were far from true fruits because Pharaoh only humbled himselfe for the time to be delivered from this plague and Moses had experience alreadie of his hypocrisie and dissimulation and further he knew that Pharaoh was given over of God to hardnes of heart and therefore no found fruits of repentance could come from him QUEST X. What kind of graine was not smitten with the hayle Vers. 32. THe wheate and the rie were not smitten 1. That which we here translate rie is in the Hebrew cusâ—meth which Hierome sometime translateth vicia a kind of fetches or tares sometime far some take it for a kinde of beare barley others take it for spelta a kinde of wheate so called well knowne in Italie and Pannonio so Montan. and Pagnin but it is rather that kinde of graine which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zea all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint reade a middle kind of graine betweene wheate and barley such as rie is Dioscoâ—ides saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. cap. 1 so also saith Herodotus that they used that kinde called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for bread which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is well translated rie for it was a kinde of beead corne
the oversights and scapes of the vulgar Latine text what though therein it follow the Septuagint yet the originall is of more authoritie than both according to the which all other translations must be corrected QUEST XXXVII Why they are forbidden to goe forth of their doores Vers. 22. LEt none of you goe out of the doore of his house 1. This was injoyned them lest not trusting to Gods promises and being incredulous they should mingle themselves with the Egyptians and so perish with them Simler 2. God could have made a separation betweene them as well abroad as in the house but thus the Lord would have them to thinke that they should bee preserved under the safegard of the bloud of the lambe but seeing the bloud of a beast was but a simple meane to defend them from Gods wrath the speciall intendment of this ceremonie was that they should with the eyes of faith looke unto that unspotted lambe the shedding of whose bloud should make a perfect attonement betweene God and them Calvin 3. And thus God in commanding them to keepe the house and so to be free from danger dealeth with that rude people humanâ— more modo after an humane manner Pellic. 4. And beside considering that the darknesse is the Minister of Gods wrath as Abraham put his enemies to flight in the night Gen. 14. Sâ—nacheribs host was smitten by the Angell in the night Babylon was delivered into the hand of the Persians in the night the Lord would also in the night execute his judgements upon the Egyptians and have his people expect their deliverance in the morning that they should not seeme to steale away in the night but to goe forth with an high hand Borrh. QUEST XXXVIII How the ordinance of the Passeover is said to be for ever Vers. 24. YE shall observe it for an ordinance for ever But seeing that now this paschall solemnitie with all the rites thereof are now ceased and determined the question is how they are commanded to keepe them for ever 1. Augustine giveth this solution that the pasch is said to be eternall not in respect of the signe and outward ceremonie but of the thing signified which is Christ the paschall lambe whom the elect shall enjoy for ever quest 43. in Exod. But Thostatus against this answere objecteth that some legall rites are prescribed to be kept for ever whereunto nothing in the new law is answerable that should make them perpetuall or eternall as the seven dayes of unleavened bread the feast of tabernacles of blowing the trumpets and such like 2. Therefore he findeth out this solution that is said to be eternall which continueth so long as agreeth to the nature thereof to be kept now seeing it is against the nature of ceremonies to be kept when the bodâ—e is come in this sense they might be said to be perpetuall though determined in the Messiah 3. But further he saith that in Scripture the terme of perpetuitie and eternity is taken sometime not for that time which hath no end but for a long season as for the terme of 50. yeeres untill the Jubile returned for so the servant whose eare the master boared thorow is said to serve his master for ever Exod. 21.6 So all the time of the servitude of the law may be said to bee for ever untill the true and perfect Jubile began in Christ. 4. Or it is said to continue for ever because the Hebrewes should not intermit the pash or change it by their authoritie but this eternitie or perpetuitie should not prescribe unto God but that he might change those rites at his pleasure August quaest 43. 5. Some take the time of eternitie to be understood for an indefinite terme whereof there is no limitation set and so because those ceremonies were to continue a long time even fiftene hundred yeeres untill the comming of the Messiah it is said to bee an ordinance for ever Perer. 6. But there is another sense of this word which I preferre before the rest a thing is said to be eternall in respect of the subject spoken of as that which continueth all a mans life time is said to be for ever as the Prophet David saith I will sing the mercies of God for ever Psalm 89 1. that is as long as I live And Anna promised that Samuel should abide before the Lord for ever 1 Sam. 1.22 So these ceremonies are said to bee an ordinance for ever in respect of that people who are injoyned to observe them during that policy and common-wealth and as long as the sanctuarie should stand and so in another phrase they are commanded to keepe it through their generations But now seeing their politicke state is dissolved their temple destroyed where these solemnities were to bee kept that terme of perpetuitie by the comming of the Messiah who hath brought a new law is expired Sic fer Pellican Osiander Piscator Of the mysticall application of the Passeover and the rites thereof QUEST XXXIX Of the divers applications of the sense of Scripture WE must first understand that there are two generall wayes of interpreting Scripture first there is the simple interpretation and then the compound sense The first is of two sorts either concerning the fact or thing done and this is called the historicall sense or the reason or cause thereof which the father 's termed aitiologia the shewing of the reason The compound interpretation or sense is likewise twofold either in comparing of the words with the thing signified divers and differing from the words which is called an allegorie such are the parables of Christ as of the sower where the meaning is not according to the words of one that soweth seed in the ground but of the spirituall seed of Gods word sowne in the heart or else in comparing the things historically signified with the things typically shadowed forth as the serpent signified Christ and is called of the fathers the anagogicall sense Iun. in Analys Now concerning the historicall and literall sense of the Passeover it hath beene hitherto opened now I will proceed to the mysticall and allegoricall sense If this first be observed that these are not properly divers senses but divers accommodations and applications of one generall sense And besides that it is not lawfull for every Interpreter according to his owne imagination to draw or rather wrest the Scripture into allegories but that therein we must follow the direction and warrant of the Spirit Now I will descend to the particular mysteries which are fitly gathered from the paschall lambe with the rites thereof QUEST XL. Of the particular mysticall applications of the paschall Lambe and the rites thereof FIrst concerning the time when this paschall lambe was to be slaine which was in the first Moneth on the 14. day in the full of the Moone and at even these speciall references are made to Christ the true paschall lambe 1. That as then the light overcommeth darknesse and the dayes
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
in his Analysis somewhat differeth the first table he subdivideth thus that it prescribeth first the worship of God who is to be worshipped in the first and after what manner in the second 2. The profession of this worship in the third 3. The meanes belonging to the worship of God in the sanctifying of the Sabbath and the religious exercises thereof The second table he likewise divideth thus into speciall duties in the 5. common duties in the 6 7 8 9. and into the roote and spring of all the concupiscence of the heart in the 10. Now of all these divisions I have made choice to follow Vrsinus and Pelatherus in the first and Iunius in the second table as is set downe before in the method and argument of the chapter QUEST X. Whether foure Commandements or three only belong to the first table IT followeth as we have seene the division of the whole law and of the number of the precepts in generall so to consider of the number of the particular commandements to be assigned unto each table The opinion of the Romanists is that there are but three Commandements to the first table putting the two first into one and seven to the second dividing the last Thou shalt not covet into two So Tostat. quaest 2. Ferus with others and of this opinion is Augustine quaest 71. in Exod. Some other doe make five Commandements in each table as Iosephus lib. 3. de Antiquit. cap. 6. But this opinion is confuted before And beside Iosephus reason is nothing for he thinketh that the two tables being written both within and without that two Commandements and an halfe were written of a side for the foure first Commandements will take up more roome and space in writing than all the six of the second table This opinion is ascribed to Hesychius in his Commentary upon Leviticus that rejecting the fourth Commandement of the Sabbath yet he maketh foure in the first table and six in the second but if the fourth Commandement be excepted there will bee but nine in all for these Commandements as they were delivered here by the Lord himselfe are called the ten words Exod. 32.28 The common and received opinion is that foure Commandements teaching our duty toward God are to be referred to the first table and six to the last So Origen hom 8. in Exod. Nazianzen in Carmin Chrys. hom 49. in Matth. Oper. imperfect Zonaras tom 1. Hieron in cap. 6. ad Ephes. And Ambrose upon the same place Sulpitius Severus lib. 1. histor sacra Ex Simler Vrsin Procopius also holdeth this precept Thou shalt make to thy selfe no graven image to be the second So also Rupertus lib. 3. cap. 32. Now the reasons to strengthen this opinion against the first which the Romanists follow are these 1. Because those precepts which differ in sense and matter are divers and not one such are the first Thou shalt have no other Gods c. and the second Thou shalt make no graven image for one may offend in the first as they which worship the Sunne and Moone and yet make no graven image and some may transgresse in the second and not in the first as the Romanists themselves which worship graven images and yet we will not thinke so hardly of them that professedly they would make other Gods So then the matter of these two Commandements being divers as the first shewing who and none other is to be worshipped the second in what manner they must be two precepts and not one 2. The distinction which Moses maketh is to be observed the last Commandement of not coveting the neighbours house and wife are joyned in one verse as shewing but one Commandement but these two are severed in two verses which sheweth a division and distinction of the precepts the matter also differing for otherwise in the fourth Commandement there are divers verses but the agreement in the matter sheweth that they all belong unto one precept 3. The last Commandement which they divide into two shall be proved afterward when we come to that place to be but one whole and entire Commandement and this one reason shall suffice in this place because Moses repeating this last precept Deut. 5.21 doth put in the first place Thou shalt we covet thy neighbours wife which is here placed in the second so that if they were not all one Commandement it would be uncertaine which should goe before the other As for the reasons of the contrary opinion they are of no value Augustine would have but three precepts in the first table to expresse the Trinity but the beleefe of the Trinity is commanded in the first precept directly and therefore need not bee insinuated in the number Another reason is because man oweth three things unto God fidelitatem reverentiam cultum fidelity reverence worship Lyraâ— As though worship also includeth not reverence Ferus maketh other three the first precept requireth us to worship God in heart the second to confesse him with the mouth the third to acknowledge him in our workes All this being acknowledged that this must bee yeelded unto God yet another precept must of necessity goe before as the foundation of the rest that wee must acknowledge but one onely true God QUEST XI Whether all Morall precepts as of loving of God and our neighbour be reduced to the Decalogue NExt followeth to bee considered whether all Morall duties may bee reduced unto these ten Commandements 1. It will be objected that they are not because there is no mention made in the Decalogue of the love of God and our neighbour therefore all Morall precepts are not thither referred To this 1. Thomas answereth that these precepts are written in the heart by the law of nature that God and our neighbour are to bee loved and therefore they needed not to bee given in precept Contra. By the same reason then they needed not to be mentioned in Scripture at all if they were so manifest by the law of nature yea the grounds of all the Morall precepts are printed in our nature and yet the Lord thought it necessary to write them in his law 2. Burgensis answereth thus that like as in speculative artes and sciences they use to proceed from knowne and manifest conclusions and principles to those which are more obscure So the Lord propoundeth his law in the easiest and plainest precepts as in the second Commandement It is easier to abstaine from idolatry than from other kindes of superstition and in the sixth a man will abhor murder which cannot so soone decline all other wrongs and injuries These precepts of loving God above all and our neighbour as our selfe because they were hard and difficult the Lord would not propound them at the first to a rude and ignorant people but reserved them till another time when the people were growne more able and strong as in that 40. yeere in the wildernesse then Moses beginneth to explaine this law and exhorteth them to feare and serve
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
c. Because the sense of the sight doth more distinguish things than any other sense for other senses doe shew but the differences of their owne objects as the hearing the distinction of sounds but the sight sheweth how one thing is discerned from another whether by colour quantitie number fashion and divers other wayes Tostat. Therefore the sense of seeing is taken in generall for the rest but not in particular for any one sense but as sensus conjuncti sunt in communi sensu as the senses are joyned togeâ—her in the common sense Borrhaius And so here to see is taken for percipere to perceive Iun. The people saw these voyces that is perceived them So also Cajetane Videre pro certa nâ—titia ad sensum quocunque sensu saepe ponitur To see is often put for that knowledge which commeth by any of the senses So also Simlerus 6. The Interlinearie Glosse hereupon giveth this note Nos doctorum â—â—â—es audientes oculum mentis dirigere debemus We also when we heare the voyce of the learned must also direct the eye of the minde as here the people are said to have seene these voyces QUEST II. What is meant here by voices whether the thunder or other voices THe thunder and the lightning The word is koloth voices 1. which some doe take for those voices and words which were uttered and framed by the Angels and hereupon Tostatus taketh occasion to shew at large how the Angels are said to speake and expresse the voice as of man which sometime they doe by assuming humane shape sometime by framing other organes and instruments in the aire apt to make sounds but neither of these wayes doe the Angels expresse conceptiones su as modo naturali sed per modum artis their conceits by any naturall meane but as it were after the manner of art as men doe use organes and instruments of musicke Tostat. quaest 36. All this discourse of Tostatus here is superfluous for by voyces here are understood the thunders as the word koloth is taken chap. 19.16 and because of the other word which is adjoyned lamps or lightnings and so read here and understand Vataâ— Iun. Montan. Cajetan Lippoman Simler 2. Basil understandeth this of the voice of God Quae non per aures verberato extrinsecus acre apprehenditur c. sed arcano modo insonante voluntate divina Which is not apprehended by the outward beating of the aire on the eares but by the secret sounding and intimating of the will of God in Psal. 28. But it is evident by the storie that this was a sensible sound which all the people heard and were astonied at it as the Apostle sheweth Hebr. 12.19 which they that heard excused themselves 3. Moses here setteth not downe all which the people saw for there were foure terrible things beside fire which burned up to the middest of heaven darknesse clouds and mist Deut. 4.11 The thicke clouds were above the mountaine from whence might proceed the thunder and lightning and upon the mountaine it selfe was seene the fire mixed with smoake and darknesse thorow the which the fire shined Cajetan QUEST III. Whether there were a sound of the trumpet beside the voices ANd the sound of a trumpet 1. Tostatus thinketh that the voices before spoken of and the sound of the trumpet were not two distinct things but one and the same for otherwise the trumpet would have hindred the people from hearing the voices if they had come together they are therefore called voices and a sound of a trumpet because the Angels by the sound of a trumpet did expresse words and voices Tostat. qu. 37. 2. But that there were words uttered beside the sound of a trumpet it is evident c. 19.16 where the sound of a trumpet was heard before the Lord began to deliver the law and vers 19. When the sound of the trumpet blew long c. Moses spake and God answered him by voice Likewise the Apostle maketh mention of them as of two distinct things Heb. 12.19 Ye are not come c. unto the sound of the trumpâ—â— and the voice of words And yet the voice was uttered in a loud sound as of a trumpet as Iohn saith hee heard a great voice as if it had beene of a trumpet Revel 1.10 There might bee then a double kinde of sounding the trumpet one without any expressing of voice which sounded before the Lord spake and ceased all the while the Law was uttered and after began againe the other sound of the trumpet was that whereby the Lords voice was sounded out when he delivered the Law It is like also that some of these ceased while the Lord was in speaking as the thunder and the loud sound of the trumpet for otherwise it might have beene a lot to the peoples hearing and after the Lord had finished and made an end then the thunder begun to be heard againe with the sound of the trumpet like as it is the manner of Princes to have a trumpet blowne before their edictâ— are proclaimed and afterwardâ— to cause it to be sounded againe Simler QUEST IV. Of the feare of the people and their going backe Vers. 18. ANd they fled or moved themselves and stood afarre off 1. The Latine readeth 〈…〉 timore percussi they were terrified and smitten with feare the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they feared Chal. they trembled Vatab. vacillabant they waved whereupon Tostatus maketh thesâ— degrees of feare that first the minde doth timere is said to feare when any evill is expected then terrâ—râ— it beginneth to be terrified cum conturbatur when it is troubled with the expectation of any evill but then we are said â—â—mâ—re to tremble when totus corporis status vacillaâ— when the body it selfe and all the joynts doe shake for feare But this distinction of feare is here our of his place for though this giving backe of the people proceeded from feare yet the word â—â—â—gh here signifieth to move they moved then and fled from their place and the next words doe confirme this sense They stood afarre off 2. Here wee see two operations of the Law the one terrorem incutâ—t it striketh feare because of sinne then hominem retrocedere cogit propter â—am Iudicis it maketh man to give backe because of the wrath of the Judge Ferus 3. Some Hebrewes thinke that the Israelites were backe certaine miles Ex Simler But the people goe backe Non per modum fâ—â—ga sed per modum retrocessionis Not by way of flight but by way of recoiling neither herein did they breake the commandement of God for they were set certaine bounds forward which they were not to passe but backward they might goe Tostat. quaest 37. 4. Neither is it to be thought that the people went backe while the Lord was speaking unto them but after the promulgation of the Law there being some pause made then the people gave way Cajetan 5. All the people thus spake not
Testament which both command us to love our enemies Therefore Chrysostome is deceived who thinketh that those precepts Thou shalt love thy friend and hate thine enemie terrenâ— carnali populo secundùm tempus datae sunt were given unto the earthly minded and carnall people according to the time and that Christ gave another rule in the Gospell to love our enemies for it is evident that this law commandeth us even to love our enemies And the Wise-man more evidently in the Proverbs sheweth the same chap. 25.21 If thine enemie be hungrie give him bread to eat if he be thirstie give him water to drinke c. Therefore we see that Christ in the Gospell non ferat novam legem sed veterem tantum exponat doth not make a new law but onely expoundeth the old Lippoman That therefore was no precept of the law but the Pharisies glosse That they should love their friends and hate their enemies QUEST VIII Whether it is to be read Thou shalt helpe him or lay it aside with him Vers. 5. THou shalt lay it aside with him 1. The most doe here reade Thou shalt helpe him up with it This sense followeth Calvine Cajetane Osiander Paguine as the like law is extant Deut. 22.4 Thou shalt lift them up with him But the word ghazab is seldome found in that sense but signifieth ordinarily and properly to leave or forsake 2. Therefore it is best translated Thou shalt leave or lay aside the burthen that the asse which cannot rise under his burthen it being put aside may the better stand up upon his legges But this sense being retained there are divers readings used and interpretations given 1. Some reade it with an interrogation Wilt thou indeed leave it with him Vatablus Oleaster and so understand here a negative to answer the interrogation Nequaquam No thou shalt not 2. Some reading this clause without an interrogation and understand it of the leaving or laying aside of his hatred or enmitie So the Chalde 3. But the best reading is to pronounce it without an interrogation as Montanuâ— and to referre it to the burthen of the beast as is before shewed omnino depâ—nito cum eo put it aside together with him that is thine enemie Iunius 4. And though mention be made onely of easing the asse under his burthen yet all other the like kinde of helpe is understood as if the beast be otherwise in danger as like to bee strangled or drowned whether hee have a burthen or not in these cases 〈…〉 QUEST IX How the poore mans cause is perverted in judgement QUEST IX Against lying in judgement and how it may be committed QUEST XI Who are meant here by the just and innocent Vers. 7. THou shalt not slay the innocent and the righteous 1. This is to be understood of slaying by giving sentence against such judicially for out of judgement neither is the guiltie and unrighteous person to be slaine Cajetane 2. R. Salomon by the innocent understandeth him that is cleere in his owne conscience but yet condemned by false witnesses that the Judges in this case when an innocent partie goeth from them condemned if any doe stand up to cleere them as Daniel did for Susanna they should be heard By the just he would have understood him that is indeed guiltie but yet freed in publike judgement that in this case if any doe appeare to prove him guiltie hee should not be admitted c. But the righteous and innnocent are here taken for all one as it may appeare by the opposite part I will not justifie a wicked man the innocent and righteous is set against the wicked And beside it is as acceptable to God to punish the wicked man as to cleere and set free the innocent 3. Cajetane and Tostatus make this difference Mundus est qui non commisit hòmicidium c. Hee is the cleane and innocent man which hath not committed murther adulterie or any such crime he is the just and righteous man which hath done some just thing or some good worke But this distinction is here too curious and unnecessarie for men use not to bee brought in question for their good works but for evill whereof they are either justly or wrongfully accused and so David taketh both these for the same Psal. 4.8 Iudge me O Lord according to my righteousnesse and according to mine innocencie that is in me 4. God therefore here forbiddeth Judges to condemne the innocent for guiltie as Naboth was Susanna and Ieremie with the rest of the Prophets Gallas 5. Judges are not to condemne the innocent Etiam si à superiori Iudice jubâ—â—mur c. Though they should be commanded by the superiour Judge as the Elders of Israel put Naboth to death at the commandement of Iezabel Lippoman QUEST XII In what sense God is said not to justifie the wicked FOr I will not justifie the wicked 1. Some make this to be the meaning of this reason that God would have Judges looke unto him in whose place they are that as God doth not justifie the wicked nor condemne the righteous so neither should Judges Marbach Pelarg. 2. R. Salomon maketh this the sense according to his former exposition taking the just for him which is so in the triall of mans judgement yet guiltie in his conscience and before God that yet the Judge should not put such an one to death for though he be freed by the judgement of man yet he cannot escape the hands of God he will not justifie him But this exposition is overthrowne before that a just man is not here taken in that sense 3. Therefore this rather is a menacing speech that God will be avenged even of the unrighteous Judge Iun. Quicunque impie facit sive suo sive alieno arbitrio c. Whosoever doth wickedly either of his owne minde or following anothers direction the Lord will punish it Lippoman QUEST XIII Whether a Iudge ought alwayes to follow the evidence when he himselfe knoweth the contrarie BUt here ariseth a great and weightie question whether a Judge knowing in his owne conscience that the man which is accused before him is innocent and yet he is by the witnesses and other evidence found guiltie whether he is bound to give sentence according to the evidence against his owne knowledge and whether in so doing he sinneth not 1. The affirmative part is maintained by Thomas Paulus Burgens Tostatus who putteth in these cautions that the Judge knowing the partie to bee innocent as a private person yet is to use all meanes to have the truth come to light as by giving some secret intimation to the partie accused how to defend himselfe by fifting and examining the witnesses narrowly to see if he can make them to disagree and so overthrow their testimonie and if all this will not serve to referre the matter to the superiour Judge but if he have no superiour then hee is bound to give sentence secundum allegata according to
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
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
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
hearth within they might be said to be above Contra. 1. But so the rings are well said to be without not above seeing they were further from the brim of the Altar by this description than the grate 2. This inconvenience is better avoided in having recourse to the originall where the word is carcob which signifieth the circuit or compasse and is referred to the Altar not an hearth with relation to the grate as is before shewed 2. Oleaster thinketh that these rings were made in the ends of the grate and that it did hang upon the hornes of the Altar by these rings So also Ribera who thinketh that beside these foure rings belonging to the grate there were foure more in the Altar to beare it by Contra. The contrary appeareth chap. 38.5 He cast foure rings of brasse for the foure ends of the grate to put barres in c. There were but foure rings made in all the same rings which were made for the grate served also to carry the Altar 3. Montanus thinketh so also Genevens in their description and Ribera that the grate had foure feet whereupon it stood within the Altar and was lift up by the rings to be taken in and out as occasion served But seeing the rings of the grate are expressed why should the feet be omitted It is not safe without good warrant to supply that which is not in the text expressed 4. Some thinke that the grate was fastened with nailes unto the Altar as Oleaster reporteth their opinion but it seemeth by the text the grate setled in his place by the very putting of it into the Arke without any other fastening vers 5. 5. Others that place this grate without below in the compasse of the Altar thinke that the rings were set into the Altar at the foure corners of the grate But this opinion is at large confuted before quest 8. 6. This then remaineth that these rings were not set to the grate but they were put into the Altar in that place where the Arke rested within so that the preposition ghal is not to be translated here upon but rather secundùm reticulum after or according to the grate Iun. or ad rete facies thou shalt make them at the grate Vatabl. So is the preposition ghal taken vers 21. the vaile which was not upon but towards or neere the testimony The rings then were fastened without for the barres to goe thorow to beare the Arke and within the ends or hookes of those rings were a rest for the grate Iunius Rete intus erat c. sustentatum uncinis anulis The grate was within the Arke c. being held up with the hookes and rings in the corners of the Arke Lippom. Thus this grate was as the hearth for the fire and wood to bee couched upon being therefore made all of brasse not of wood covered with brasse as the rest of the Altar and it being in the middest of the Altar a cubit and halfe deep from the top the fire might play and burne cleere being fenced in by the sides of the Altar from winde and weather QUEST X. Of the mysticall interpretation of the Altar THis Altar is thus mystically applied 1. Gregorie by the Altar understandeth the penitent heart Vbi ex moerore compunctionis ignis ardet caro consumitur Where by the griefe of heart the fire of compunction is kindled and the flesh is consumed c. and by the two Altars the one of incense the other of burnt offerings he saith are set forth two kindes of compunction the one proceeding of love the other of feare 2. Beda by the Altar likewise would have signified the hearts of the faithfull by the five cubits in length and breadth the mortifying of the five senses by the foure hornes in the corners the foure morall vertues the divers vessels and instruments signifie the divers actions of the faithfull whereby they serve their Creator by the grate is set forth the place which the elect doe prepare for God in their hearts by the foure rings the foure Gospels and by the barres the Preachers which propagate the truth To the same purpose Ribera following Beda But these mysticall applications are somewhat curious 3. This Altar rather signifieth Christ himselfe who was sacrificed for us upon the Altar of the crosse of him the Apostle speaketh Heb. 13.10 Wee have an Altar whereof they have no authority to eat which serve in the Tabernacle 2. By the hornes is noted the power of our Saviour who both is the horne of our salvation and with these hornes will push at the enemies of his Church 3. By the hollownesse and emptinesse of the Altar is signified the humility of our blessed Saviour qui se exinanivit who abased or emptied himselfe taking upon him the forme of a servant 4. By the barres and other vessels are described the Ministers of the Church which carry the truth by preaching from place to place purge the Church and nourish the heate or fire of charity Pelarg. Marbach Borrh. Osiander QUEST XI Whether one court were made or two or more Vers. 9. THou shalt make the court of the Tabernacle Here is but one court described and yet David in the Psalmes maketh mention of courts in the plurall as Psal. 84.2 My soule longeth c. for the courts of the Lord and Psal. 92.19 and in other places 1. Calvine thinketh writing upon this place of Exodus that there were two courts unum sacerdotale alterum commune totius populi one of the Priests the other common for all the people But howsoever the courts might be increased afterward it appeareth here by Moses description that there was but one in the middest whereof was the Tabernacle 2. Some thinke duo quadrata hoc spatium continet that this large court was divided into two squares one where the Tabernacle was the other where the Altar of burnt offering stood and each of them was fifty cubits square Simler But howsoever the Tabernacle was situate there was no division of the court for then it should have beene separated with pillars and curtaines as the rest of the sides but there is no mention made of any such 3. I rather thinke therefore with Iunius Hoc institutum fuisse temporarium dum ambulatoria fuit Israeliturum respublica c. That this was but appointed for a time while the Israelites had as it were a walking and removing common-wealth but afterward the courts were inlarged and distinguished as there was one of the Levites apart another of the men apart and of the women apart for the better expedition both of the Ministers and of those which came to worship Neither herein did they depart from the first institution of retaining the substance they did alter some fashion and circumstances of the place as might seeme most fit for the furthering of the service of the Tabernacle QUEST XII Why the court was made and of what largenesse NOw this court was thus
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
Altar Simler 2. But here the bloud is not appointed to be laid upon the hornes of the Altar as in the sinne offering not because as some thinke in the sinne offering expiation was made for sinne and therefore the hornes of the Altar were touched with bloud for in other sacrifices also there was expiation of sinne as Levit. 1.4 it is said of the burnt offering It is his atonement and the peace offering also was for a sweet savour Levit. 33. And generally in every sacrifice the bloud which was offered upon the Altar was for atonement Levit. 17.11 now the Altar was sprinkled with bloud both in the burnt offerings Levit. 1.5 and in the peace offerings 3·2 therefore in them also there was atonement made But because the sinne offering was specially and principally intended to be a sacrifice for sinne whereas the other directly were referred to the praise of God therefore after a more speciall manner the hornes of the Altar are touched with bloud in the sacrifice for sinne and not in the other Tostat. quast 8. QUEST XX. Why the dung in the sinne offerings being an uncleane thing was prescribed to be burned Vers. 17. ANd wash the inwards and the legs c. This rite and usage was not observed before in the sinne offering for there the skin and dung was burnt without the host But here this doubt will be moved seeing that no uncleane thing must be offered unto God how the dung could be burnt with fire For answer whereunto 1. It must be considered that this was no part of the sacrifice properly for the sacrifices which were offered unto God were burnt upon the Altar but these things were burnt without the host so likewise the red cow which was burnt without the host with the skin and dung Numb 19. was not properly a sacrifice offered unto God though it were an holy rite by him ordained to be observed 2. This ceremonie in burning the skin and dung of the sin offering without the host was prescribed to be done to this end ad monstrandam detestationem peccatorum magnorum c. to shew the detestation of great and enormous sinnes and therefore this rite was onely observed in the sin offerings for the Priest and the whole congregation to shew that their sinnes were greatest in the sin offerings for the trespasses of others it was not prescribed Tostat. quaest 10. QUEST XXI Why the burnt offering was so called and how it differed from other sacrifices Vers. 18. FOr it is a burnt offering unto the Lord. 1. The name in Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because it was whole or all burnt upon the Altar saving the skin in other sacrifices as for sinne and in the peace offerings certaine parts onely were burnt as the fat and the kidneyes with some other parts but here all was consumed Tostat. qu. 10. 2. But the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gholah or as Iun. reades hholah Oleaster pronounceth it without an asperation â—lah which is derived of ghalah to ascend so called because it all ascended into vapour and smoake Oleaster 3. So this holocaust or burnt offering is commended for three things 1. Because it was a burnt offering it was all consumed upon the Altar 2. In respect of the effect it was a sweet savour all here turned into vapour and so gave a more fragrant smell than the other sacrifices which did not send up such a cloud of vapour or smoake because they were not all consumed as the burnt offering was 3. It was an offering made by fire Dicâ—tur hoc ad differentiam elixorum which is so said by way of difference from those things which are boyled in water Cajetan QUEST XXII Why the burnt offering is called a sweet savour Vers. 18. FOr a sweet savour 1. The word is riach nicâ—oaâ—h a savour of rest that is an acceptable savour wherein the Lord delighteth and being thereby appeased resteth and ceaseth from his anger Oleaster It is a metaphor taken from sweet odors wherein he which smelleth a sweet savour resteth and contenteth himselfe Non parientes aliquid fastidii c. such odors as bring no loathsomnesse Cajetan 2. Which phrase must be figuratively taken for properly God nor no other spirit is said to smell for savour and smell is the object of the sense of smelling Spirits then not being endued with the sensitive facultie are not properly affected with the object of the sense And though the Lord should bee affected with smells yet the savour that commeth from the burning of flesh of it selfe is not so pleasant and savourly Tostat. qu. 10. 3. Therefore it is said to be an acceptable savour unto God in regard of their obedience and willing minde as Augustine Deum delectat cùm spiritualiter exhibetur God is delighted when it is spiritually presented c. that is with faith and true devotion of the heart So also Theodoret Sacrificium quod ex lege fiebat suavem odorem appellavit The sacrifice which was done according to the law he calleth a sweet odor Therefore where the externall act was offered without the inward devotion and obedience the Lord was not pleased with such sacrifices as with Cains and Sauls Tostat. qu. 10. 4. But it is called a savour of rest specially because it was a type and sacrifice of our blessed Saviour who was indeed an offering and a sacrifice of a sweet smelling savour unto God Ephes. 5.2 Osiander Gallas To the same purpose before them Procopius Christ was offered for us all unto his Father in odorem bonae fragrantia for a sweet smelling savour QUEST XXIII Of the mysticall sense of the ramme of burnt offering FOr the mysticall sense of this second sacrifice of the first ram which was a burnt offering 1. Procopius by cutting the same in peeces understandeth the divers members of Christ which make all one bodie by the washing of the inward parts sermonis puritatem the purenesse of speech 2. Pelargus by the division of the parts would have signified the right dividing of the Word by the washing of the inwards the purging of our internall parts by the burnt offering the consecration both of our bodies and soules unto God 3. But these figures are more fitly accommodated and applied to Christ. By the killing of the ram the division of the parts and the washing of them is shadowed forth the passion of Christ and by the burnt offering the ardent love of Christ quo totus in cruce conflagravit wherewith he was all as it were set on fire on the crosse Marbach 4. And as the burnt offering ascended up in the fire so Christ is ascended into heaven having obtained eternall redemption for us and afterward sent the fire of his Spirit upon his Apostles Simlerus Borrhaius QUEST XXIV Of the third ram why it is called the ram of consecracion Vers. 20. ANd take of the bloud and put upon the lap of Aarons eare c. 1.
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
not expressed Afterward only the high Priest was anointed as Levit. 4.3 If the Priest that is anointed doe sinne that is the high Priest and Levit. 21.10 Also the high Priest among his brethren upon whose head the anointing oyle was powred c. The inferiour Priests were only anointed at their first consecration by which anointing they and their posteritie were consecrated to exercise a perpetuall Priesthood as the Lord saith Exod. 40.15 Their anointing shall be a signe that the priesthood shall be euerlasting unto them throughout their generations And in this sense Aristobulus is said to bee of the stocke of the anointed Priests 2 Macchab. 1.10 Iun. in cap. 40. vers 15. QUEST XXXIII Who are understood here by the name of the children of Israel whether the Levites also are there comprehended Vers. 31. MOreover thou shalt speake unto the children of Israel 1. Tostatus though in other places he thinketh the tribe of Levi to be excluded in this manner of speech and to be distinguished from the children of Israel as chap. 29.28 the breast and shoulder there given unto the Priests are said to be an heave offering of the children of Israel so also Numb 1.2 it is said take yee the summe of the congregation of the children of Israel and yet the tribe of Levi was not numbred among them as it followeth vers 40. yet in this place he thinketh that the Levites are comprehended under the name of the children of Israel for otherwise they should not be forbidden to make a composition like unto this perfume for their private uses 2. But it may appeare by these reasons that the other tribes onely beside Levi. are called here by the name of the children of Israel 1. Because in this verie chapter it is used in that sense as vers 12. When thou shalt take the summe of the children of Israel for here the Levites were not numbred Numb 1.40 2. This is a generall speech vers 32. None shall anoint mans flesh therewith neither shall you make any composition like unto it c. But the Priests flesh might be anointed therewith and it was lawfull for them to make the like composition for the use of the Tabernacle therefore the Priests are not here comprehended 3. Yet was it not lawfull for the Priests to prophane that holy oyntment which is necessarily inferred before vers 29. all that the oyntment touched was sanctified and became holy the Priests therefore knew well enough by this that this oyntment was not to be put to any prophane use And if it were not lawfull for the people to prophane the holy oyntment much lesse for the Priests to whose charge and care those holy things were committed And by the like generall charge afterward vers 37. that none should make the like composition to the holy perfume they also might understand this caveat touching the holy oyntment to be as generall QUEST XXXIV Of the forbidden uses whereunto this oyntment should not be put Vers. 32. NOne shall anoint mans flesh Three things are forbidden concerning the private use of this oyntment 1. That no mans flesh should be anointed therewith that is for delight or of wantonnesse Tostat. nor otherwise than is before prescribed for Aaron and his sons might be anointed therewith as God before commanded to consecrate them Simler 2. It was not lawfull for them to make any composition like unto it though they put it to no use for it might give an occasion of prophanation to have but the like composition in their houses As upon the same reason where they are commanded to eat no leavened bread for seven daies in the feast of the Passeover they are charged to remove leaven out of their houses Exod. 12.15 though they did not eat it it was not lawfull so much as to have it in their houses lest it might have beene an occasion to transgresse Tostat. qu. 13. They might make an oyntment of some of these or of all them so they did it not after the same manner and with the like composition Lyran. But I thinke rather with Oleaster and Borrhaius that they were not to make the like oyntment either in number or weight for the word tacaâ— signifieth as well to number as weigh 3. They are forbidden also to put any of it upon a stranger which Augustine expoundeth exterae nationi upon one of a forraine nation so also Tostatus upon a Gentile Some by a stranger understand any of Israel that is not a Priest Vatab. Simler But the people of Israel to whom this charge belongeth did not use to anoint Priests and if it were understood of anointing any person so much is said before none shall anoint mans flesh therefore Iunius giveth a better sense aut quisquam imponet ex eo rei extraneae if any man shall put thereon upon any strange that is prophane or common thing c. which is not consecrated to an holy use So also Oleaster 4. Tostatus here moveth divers questions qu. 14.15 as whether a Gentile not knowing the God of Israel or if he did yet were no proselyte nor converted to Judaisme if he should use the like composition whether he should therein offend or not and he resolveth he should not because this Law is given onely to the children of Israel who had bound themselves by covenant to keepe all the Lords ordinances wherein he resolveth well unlesse any such Gentile should doe it in the contempt of the God of Israel But he might have spared all this labour for these questions are altogether impertinent here seeing as is before shewed not any strange person is here understood but strange and common things QUEST XXXV Whether the anointing of Kings were not against this Law in cap. 3. Habacuk Vers. 32. NOne shall anoint mans flesh It is here doubted how it was lawfull afterward to anoint Kings and Prophets with this oile wherewith the Priests onely and the holy things were to bee anointed 1. Some thinke it was another kinde of oile as Hierom saith Est aliud unguentum quo reges unguntur c. There is another ointment wherewith Kings were anointed And that he saith was of two sorts David and Salomon cornu unguntur are anointed with an horne but Iehu and Hazael lenticula with a violl called in Hebrew phach But howsoever it may be thought that Iehu and Hazael were not anointed with the holy ointment which was kept in the Temple at Jerusalem yet it is like that both Samuel filled his horne with this oile wherewith David was anointed 1 Sam. 16.1 and that Zadok the Priest anointed Salomon therewith 1 King 1.34 Simler 2. Some thinke that whereas they are forbidden to lay this oile upon any stranger the Priests and Kings were not excepted Borrhaius But if by strangers we understand persons as well the King as other of the lay people were strangers in respect of the Priesthood as it is said in that sense chap. 29.33 No stranger shall eat thereof
cause also it pleased God to suffer Aaron to fall Vt nemo de gratia sua praesumat that no man should presume of his gifts or strength but let him that standeth as the Apostle saith take heed lest he fall Ferus 5. And by Aarons presumption we see how dangerous a thing it is to bring any thing into Gods service without his warrant Borrh. QUEST XVI How the golden calfe is said to be fashioned with a graving toole Vers. 4. ANd fashioned it with a graving toole and made thereof a molten calfe 1. The word here translated a graving toole is chereth which is sometime taken for a bag or purse as 2 King 5.22 where it is said that Naaman bound two talents of silver in two bags gave them to Gehezi and so some thinke that Aaron put all the peoples jewels and earings in a bag together lest they might thinke he had converted any part thereof to his owne use Cajetan but the other word vajatâ—ar he fashioned is against this sense 2. But most usually chereth is taken for a penny style or graving toole and so some thinke that Aaron with this instrument did draw a patterne making the proportion of a calfe which the workmen should follow in their casting So R. Salom. Osiand Lyran. 3. Others thinke that with this instrument Aaron made a mould in clay or such like matter and the mettall cast into it received that forme Tost q. 10. Oleast 4. Simlerus maketh a double use of this graving toole Vnum in formandâ— typo alterum in perpoliendo operefuso One in making the mould the other in polishing the worke after it was cast 5. But I rather subscribe to Gallasius that thinketh here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transposing of the words putting the latter first for the golden calfe was first cast and melted and then polished and trimmed with a graving toole as workmen use to doe 6. This calfe was made by Founders worke there are three wayes to make and frame things of mettall either by hammering and beating them to some fashion as the Cherubs upon the Arke were made or by joyning the peeces and joints together which are sunderly made or by casting and melting it in a mould and so was this golden calfe made Tostat. qu. 10. QUEST XVII Why Aaron caused the likenesse of a calfe to be made rather than of any other thing Vers. 4. A Molten calfe 1. Some of the Hebrewes give this ridiculous reason why the image of a calfe was made rather than of any other thing when the Israelites were comming out of Egypt and intended to bring out Iosephs bones with them as they did they say Nilus had overflowen the place where his bones were and so Moses did make the picture of a calfe in a certaine golden plate which floting upon the water shewed the place where Iosephs bones lay which plate they say was brought among other jewels to Aaron here and cast into the fire by vertue whereof the whole masse of gold was turned into the shape of a calfe But here are many fables couched together 1. It is a very tale that Iosephs bones were found out by any such meanes 2. The people onely brought their golden earings therefore no such plate 3. Neither was there any such vertue in that golden plate if there had beene any such to convert or change the whole masse 4. Neither was there any such cause seeing the molten calfe was cast in a mould Opere fusario by Founders worke as the Latine translator readeth 2. R. Abraham seemeth to thinke that this figure of a calfe was made rather than any other as apâ—est at that time to receive some divine and celestiall influence but though Aaron were at this present grossely blinded and deceived yet it were impietie to thinke that he was given to such superstitious astrologicall observations as to make figures to derive some secret supernaturall influence and vertue into by the celestiall constellations 3. Some thinke that Aaron caused a calfe to be made to deride them as Helias did Baals Priests supposing they would not be so absurd as to ascribe divine vertue unto a calfe Procopius But it seemeth that Aaron was in good earnest by that which followeth in that he set up an Altar and proclaimed an holy day 4. It is further alleaged by some that Aaron intended not to make any thing of the gold thinking that the fire might consume it but that the Egyptians which were in the campe by their art Magike and by the operation of the devill caused the image of a calfe to come forth Ex Fero. But it may appeare vers 24. by Aarons confession unto Moses that he intended to make them an image when he cast the mettall into the fire and to what end else served the graving toole but to fashion it he would not have polished and trimmed the devils worke 5. Some further thinke they would have a calfe made because the sacrifices of bullocks are the chiefest and thereby they thought the better to please God But it is not like that they had any such purpose at this time to doe that which was pleasing unto God seeing they had heard not long before the Lord by his owne mouth forbidding them to make any kinde of image to worship 6. It is therefore most like that Aaron according to the desire of the people made a Calfe like unto the Egyptian god Apis which they had seene the Egyptians to worship and therefore they were drawne by the corrupt imitation of them to have the image of a Calfe made Lyran. Calvin Simler Gallas Augustine addeth further that the Egyptians had set up the image of an oxe or bullocke by Iosephs tombe which they worshipped So the Interlinâ—â—ry glosse giveth this reason Quia bovem adoraverunt in Aegypto Because they had used to worship a bullocke in Egypt And the Egyptians used to worship their King being dead under the forme of a live bullocke Plin. lib. 8. cap. 46. QUEST XVIII Whether the Israelites thought indeed the golden Calfe to be the God that delivered them THen they said These be thy gods O Israel which brought thee out of Egypt 1. Procopius thinketh that these words were uttered by Aaron and that hereby he would have brought them to remember that God which had brought them out of Egypt But it is evident by the text that these were the acclamations of the people 2. Lyranus thinketh that the people attribuebat idolo did attribute unto this idoll it selfe those great wonders which God had wrought for their deliverance and therefore for honour of this idoll they speake in the plurall number as men used to doe to great persons But it is not like they were so mad as to thinke the golden Calfe brought them out of Egypt cum res esset inanimata it being a thing without life Ferus And men use to speake for more honour sake in the plurall number in the first and second
himselfe excusable because hee was urged and compelled through the importunitie of the people to doe it Importunitas populi eos levare non potest c. The importunitie of the people cannot ease them any thing who should have beene more prudent and circumspect in their government Gallâ—s 4. In excusing hee accuseth himselfe for in that the people were bent to mischiefe hee ought to have beene so much the more vigilant over them And whereas they asked to have gods made to goe before them and alleaged they knew not what was become of Moses he should have told them that the Lord was their guide and have declared where Moses was Simler 5. In saying thereof came this calfe frigida exili narratione culpam tegere c. he goeth about by a cold and slender narration to hide his fault Calvin QUEST LXV Whether Aaron dissembled in not confessing plainly that he made the Calfe Vers. 24. I Did cast it into the fire and thereof came this Calfe 1. The Hebrewes seeking to excuse Aarons fault what they may say that he intended not to make a Calfe but cast in the golden eare-rings into the fire to consume them but by the operation of Satan working by certaine Egyptian Magicians in the camp the forme of a Calfe came forth But that Aaron had an intention to make a Calfe appeareth by the former narration vers 4. how Aaron after it was molten and cast caused it to be fashioned with a graving toole See more hereof quest 17. before 2. Some thinke that Aaron mentitur timâ—re perterritus maketh a plaine lie being overcome of feare Oleaster So also Lyranus But Aaron would have beene ashamed publikely to make a lye as though he had purposed to make a Calfe seeing it was not well knowne to all the people to be his doing 3. Tostatus is of opinion that Aaron herein is not faultie at all but that he simply confessed that hee made the Calfe being through feare of the people thereunto compelled Sed Scriptura qua breviloquâ— est c. hic eum breviter tangit But the Sripture which is compendious because the narration hereof was set downe before doth but briefly touch it here But it might as briefly have beene set downe that Aaron made the molten Calfe as it is expressed before vers 4. therefore the brevitie of speech is not the cause 4. Augustine thinketh that Aaron himselfe compendio locutâ—â— est used this compendious speech and that he lied not at all because Moses eum de mendacio non arguit doth not reprove him for lying But as Aaron is not convinced here of a manifest lye yet some colouring and dissimulation appeareth in his speech because he doth not plainly confesse hee did it Substantia facti narratur tantummodo faciendi He confesseth only the substance of the fact concealing the manner Moses reproveth him not for this dissembling no more he doth for any other infirmitie here shewed because he replieth not againe 5. Hugo de S. Victor would have the meaning of Aarons words to be this Thereouâ— came this Calfe opere scilicet hominis non miraculo by the worke of man not by any miracle But the manner of his speech sheweth that Aaron sought to extenuate his sinne 6. I therefore here rather consent to those which thinke that Aaron coloured his fault by this speech Râ—m ita refert ac si praeter ipsius intentionem formatus sic vitulus He so reporteth the matter as though the Calfe were formed beside his intention Marbach Iejune simpliciter narrat Hee maketh a drie and slender narration Simler Exili narratione culpam tegere c. By a slender report he would cover his sinne Calvin Quicquid sit attenâ—at quantum potest culpam Whatsoever it is in these words he extenuateth his sinne what he may Lippoman And this seemeth to be more likely because Aaron maketh a colourable defence and excuse of his fault thorowout as is shewed before quest 64. QUEST LXVI In what sense the people are said to be naked Vers. 24. MOses saw therefore that the people were naked c. 1. Some understand it of their jewels of gold which they were deprived of being bestowed upon the idoll Lyran. Hugo de S. Victor But we read in the next chapter that they were splendidè ornati they had goodly ornaments Calvin Marbach Therefore they were not stripped of all 2. Some thinke that they were disarmed for Aaron fearing some mutinie and rising among the people had taken away their armour Cajetan But in that it is said afterward that the Levites girded their swords to them vers 27. it appeareth that their weapons were not taken from them Simler 3. Some expound it of the manifestation of their sinne that whereas hitherto they were counted the true worshippers of God now they should bee knowne to be idolaters and so defamed among the Heathen R. D. Kimbi Oleaster Vatab. 4. Some giue this sense Aaron had made them naked that is laid all the fault upon the people 5. Or they were naked because they went about obstinately to defend their sinne but in this sense Aaron could not bee said to have made them naked for he would not have encouraged them to stand in defence of their sinne having himselfe confessed it 6. The Chalde translateth Moses saw the people were idle that is gave themselves to eating and drinking and playing and neglected the feares of warre which would have beene unto their shame if their enemies should encounter with them 7. But beyond the rest this is the most proper interpretation that they were naked gratia prasiâ—lio Dei of the favour help and assistance of God Iunius Nudatus erat gratia protectione they were naked of his favour and protection Ferus Therefore Si tunc corruissent hostes proculdubio eos ignomiâ—iosè delevissent If then the enemie had fallen upon them they had most shamefully foiled them Gallas As the Canaanites overcame the Israelites when they set upon them wilfully God being not among them Tostat. qu. 34. So also Calvin Significat rejectos esse à Deo Hee signifieth they were rejected of God under whose protection they were To the same purpose Osiander Borrhaius Lippoman Simlerus QUEST LXVII Why Moses stood in the gate and what gate it was Vers. 26. MOses stood in the gate of the camp 1. Cajetan thinketh that the camp had gates to enter in by Quia castra munita eranâ— tanquam civitas because the camp was fenced about like a citie and Simlerus thinketh that the camp was compassed about with a ditch and by the same there were certaine passages and entrances into the camp But that is not like that they alwayes entrenched themselves seeing they were to remove at all times as the cloud before them removed which was sometime the same day sometime within two dayes Numb 9.22 so that they could have no time to make any such ditch or trench Tostat. qu. 34. 2. Who
the day of visitation The like doubt may be moved how God in justice inflicteth eternall punishment after temporall as the disobedient in Noahs floud then perished with water and now their spirits are in prison of hell So Sodom and Gomorrha were burnt with fire and now suffer beside the vengeance of eternall fire whereas the Lord saith by his Prophet Non consurget duplex tribulatio Tribulation shall not rise up the second time but to this divers answers are made This rule being admitted that God punisheth not twice for one fault though it is not well concluded out of that place of the Prophet for there the meaning is that God will make a finall destruction at the first he shall not need to afflict them againe as Abishai said to David in that sense Let mee smite with a speare to the ground and I will not smite him againe But this principle being granted thus it may further be answered 1. That the same sinne is not twice to be punished if the punishment be equivalent to the sinne otherwise we see divers punishments may be inflicted justly even among men according to the quality of the offence as traitors are hanged drawne and quartered So because no temporall punishment is equall to the sinne committed the everlasting is justly also added 2. If the wicked were but guilty of one sinne one punishment might satisfie but seeing they commit many it is not unjust for them to taste of divers punishments 3. Everlasting punishment is to be considered two wayes Extensive in respect of the continuance of it and intensive in the increasing and inlarging of it though the wicked are temporally punished here yet God may afterward use some mitigation of punishment in hell for that which they indured here And this solution Tostatus insisteth upon as the best quast 47. But none of these answers doe fully satisfie not the first for everlasting punishment is equivalent to the greatest sinne though no temporall judgement should goe before nor the second for though they are guiltie of many sinnes yet when God punisheth them for all together it is counted but as one punishment and therefore should not be iterated according to that rule nor the third for though everlasting punishment should be mitigated yet it is a second and iterated punishmenâ— 4. Wherefore the best solution is this that temporall judgement is not properly a punishment but it is tanquam aliquid hortativum as meanes to perswade them to repentance And if they be intractable and will not repent yet is their example profitable for the admonition of others as S. Peter saith That Sodom and Gomorrah were made an example to them that afterward should live ungodly And unto the obstinate themselves their finall destruction is not so much here a temporall punishment as principium pâ—nae aterna a beginning of their everlasting punishment 4. Places of Doctrine 1. Doct. The Iewes found to be Idolaters as well as the Gentiles Vers. 1. VP make us gods Rupertus and Ferus following him note hereupon that the Jewes sinned as well as the Gentiles lest they might have insulted over them as the onely Idolaters Vt tam Iudaeis quam Graecis os omne obstruatur That as well the Jewes mouth as the Grecians might bee stopped as the Apostle saith Rom. 11.32 God hath shut up all in unbeleefe that hee might have merciâ— upon all 2. Doct. God seeth all things both good and evill Vers. 7. THe people have corrupted their wayes The Lord did behold the vanity of the Israelites how they had made them a golden Calfe and sacrificed unto it and danced about it according to that saying of the Wise-man Prov. 15.3 The eyes of the Lord in every place behold the evill and the good and Iob 11.11 He knoweth vaine men and seeth iniquity and him that understandeth nothing 3. Doct. All anger not unlawfull Vers. 19. SO Moses wrath waxed hot Basil upon this example of Moses who afterward commanded the Levites to put their brethren to the sword which was not done without an holy anger inferreth that ira quando oportet ut oportet ex ratione dispensata c. anger shewed when and as it ought and governed by reason est actionum bonarum ministra is the instrument of good actions as hee sheweth further by the example of Phinches against the adulterer and adulteresse and of Helias against Baals Priests And hereby Calvin confuteth that paradox of the Stoikes Omnes animi motus esse vitiâ—sos That all the motions of the minde are vitious for this anger of Moses being in zeale towards Gods glorie and so proceeding from the instinct of Gods Spirit was a commendable vertue 4. Doct. All monuments of idolatrie must be removed Vers. 20. AFter he tooke the Calfe Moses here taketh away the occasion of idolatrie it a tollit ut nihil inde relinquatur and so he taketh it away that nothing remaineth thereof So likewise did Ezekiah that brake downe the brasen Serpent and Iosias that demolished all the monuments of idolatrie Ferus 5. Doct. Peace not to be had with the wicked Vers. 27. SLay every one his brother c. Gregorie hereupon well observeth that although peace be much to be desired yet men must take heed ne consentiendo perversis ab authoris suâ— se pace disjungat lest by consenting unto the wicked they doe disjoyne themselves from the peace of their Creator c. as here the Levites would have no peace with the Idolaters but put them to the sword So the Prophet David saith Psal. 139.21 Did I not hate them O Lord that hate thee c. yea I hate them with a perfect hatred 6. Doct. To punish and doe execution upon wicked offenders no disgrace Vers. 29. COnsecrate your hands unto the Lord. They had shed the bloud of their brethren which had committed idolatry yet therein did an acceptable service unto God for they were armed thereunto by the lawfull authority of the Magistrate Atque hic unus casus est quo licet privato uti gladio And this is the only case wherein it is lawfull for a private man to use the sword when it is given him by the lawfull Magistrate Ferus Therefore Si judex vel tortor es malorum ne judices te prophâ—num If thou art a Judge or tormentor of the wicked doe not thinke thy selfe thereby prophaned for it is as acceptable unto God to punish the offenders as to extoll the righteous Oleaster Gedeon commanded his eldest sonne Iether to fall upon the Kings of Midian and afterward at their request he did execution with his owne hands Iudg. 8. So Phinchas ran thorow with his sword the adulterer and adulteresse Samuel with his owne hands hewed Agag the King of the Amalekites in peeces It was not then a shamefull or opprobrious thing to be an executioner as now adayes it is whereof these two reasons may be given because such commonly as are used
as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the swallowing up of Cora Dathan and Abiram by the earth and the
Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that misliketh Augustins distinction 18. qu. How God is said to harden the heart
the children servants and cattell are commanded to rest 11. qu. VVhat strangers were injoyned to keepe the Sabbaths rest 12. qu. Why a reason is added to this Commandement 13. qu. How the Lord is said to have rested 14. qu. Of the changing of the Sabbath from the seventh day to the first day of the weeke 15. qu. How the Lord is said to have blessed and sanctified the day Questions upon the fifth Commandement 1. QUest Whether this precept belong to the first table 2. qu. VVhy the precepts of the second table are said to be like unto the first 3. qu. VVhy the precept of honouring parents is set first in the second table 4. qu. VVhy speciall mention is made of the mother 5. qu. VVhether the child is more bound to the father or mother 6. qu. Why the Lord commandeth obedience to parents being a thing acknowledged of all 7. qu. VVho are comprehended under the name of fathers and mothers 8. qu. VVhy the Lord here useth the name of father and mother to signifie the rest 9. qu. VVhat is meant by this word Honour 10. qu. Certaine doubts removed how and in what cases parents are to be obeyed 11. q. In what sense Christ biddeth us hate our parents 12. qu. How farre children are bound to obey their parents 13. qu. At what age it is most convenient for men to marrie to get children 14. qu. VVhether the reciprocall dutie also of parents toward their children be not here commanded 15. qu. VVherein the dutie of parents consisteth toward their children 16. qu. VVhether all the duties of mercie and charitie are commanded in this precept 17. qu. Of the true reading and meaning of these words That they may prolong it 18. qu. In what sense the Apostle calleth this the first Commandement with promise 19. qu. Why the promise of long life is made to obedient children 20. qu. What other blessings are promised under long life 21. qu. This promise of long life did not onely concerne the Iewes 22. qu. Whether long life simplie be a blessing and to be desired 23. qu. VVhy wicked and disobedient children are suffered to live long 24. qu. How this promise of long life is performed seeing the righteous seed are many times soone cut off Questions concerning the dutie of Subjects unto Civill Magistrates 23. QUest Of the dutie of Subjects toward their Prince 24. qu. How farre Subjects are to obey their Governours 25. qu. Whether it had beene lawfull for David to have killed Saul against Bucanus Questions upon the sixth Commandement 1. QUest Why this precept is set before the other that follow 2. qu. Whether it be here forbidden to slay any beast 3. qu. Of the divers kinds of killing 4. qu. How the soule is killed by evill perswasion 5. qu. That it is not lawfull for a man to kill himselfe 6. qu. The inward murder of the heart forbidden 7. qu. What things are to be taken heed of in anger 8. qu. Of rayling and reviling 9. qu. VVhether beating and wounding though there be no killing be not forbidden here 10. qu. VVhy actuall murder is such an haynous sinne before God 11. qu. How diversly murder is committed 12. qu. Of the divers kinds of murder 13. qu. Magistrates are not guiltie of murder in putting malefactors to death Questions upon the seventh Commandement 1. QUest Of the order and negative propounding of this Commandement 2. qu. Whether the uncleane desire of the heart be forbidden in this precept 3. qu. Other acts of uncleannesse beside adulterie here forbidden 4. qu. Of the sinnes of unnaturall lust 5. qu. VVhy some kinde of uncleannesse is not forbidden by humane lawes 6. qu. Of the greatnesse of the sinne of adulterie 7. qu. Adulterie as well forbidden in the husband as in the wife 8. qu. VVhether adulterie be a more grievous sinne in the man or in the woman 9. qu. VVhether adulterie be now necessarily to be punished by death 10. qu. VVhether it be lawfull for the husband to kill his wife taken in adulterie 11. qu. Simple fornication whether a breach of this Commandement 12. qu. Spirituall fornication is not a breach of this precept 13. qu. Of the lawfulnesse and dignitie of mariage 14. qu. Of the espousals and contract of mariage with the difference and divers kinds thereof 15. qu. Of mariage consummate and the rites and orders therein to be observed 16. q. What conditions are required in lawfull mariage 17. qu. Of the ends of the institution of matrimonie 18. qu. Of the mutuall matrimoniall duties betweene man and wife 19. qu. VVhether mariage be left indifferent to all Questions upon the eighth Commandement 1. QUest Whether the stealing of men onely be forbidden in this precept 2. qu. Of the order and phrase used in this precept 3. qu. Of the generall heads of the things here prohibited 4. qu. Of Sacrilege 5. qu. Whether it bee lawfull to convert things consecrated to idolatrie to other uses sacred or prophane 6. qu. Of the sacrilege of spirituall things 7. qu. Of Simonie 8. qu. Of common theft with the divers kinds thereof 9. qu. Of the divers kinds of transactions and contracts 10. qu. Of the divers kinds of fraud and deceit used in contracts 11. qu. Of unlawfull and cosening trades 12. qu. How this precept is broken by procuring our neighbours hurt 13. qu. Of the abuse of mens goods and substance another generall transgression of this precept Questions upon the ninth Commandement 1. QUest What it is to answer a false testimonie 2. qu. Whether false testimonie in judgement be here onely forbidden 3. qu. How divers wayes a false testimonie is borne 4. qu. Who is to be counted our neighbour 5. qu. What conditions must concurre to convince one of falsehood 6. qu. Of the divers kinds of lies 7. qu. Some cases wherein the truth is not uttered and yet no lie committed 8. qu. How the truth may bee uttered and yet this Commandement broken 9. qu. Of the divers kinds of false testimonies 10. qu. Of a false testimonie in matters of religion 11. qu. Of falsehood and error in Arts. 12. qu. How falsehood is committed in judgement 13. qu. Of the danger of bearing false witnesse in judgement 14. qu. Of the detorting and wresting of words to another sense another kinde of false testimonie 15. qu. Of the violating of faith in leagues and covenants 16. qu. Whether are more grievous publike or private false witnesse bearing 17. qu. Of the divers kinds of private false testimonies 18. qu. Of a false testimonie which a man giveth of himselfe Questions upon the last Commandement 1. QUest The last precept whether two or one 2. qu. What manner of concupiscence is here forbidden and how this precept differeth from the former 3. qu. Whether involuntarie concupiscence having no consent of the will is here forbidden 4. qu. Why there is no precept to direct the inward passion of anger as of coveting 5. qu. Whether sinne properly consist in the internall or
Mahomets thigh nor for a Turke himselfe 30. qu. VVhy three feasts are onely named wherein they had more 31. qu. Of the feast of the Passeover 32. qu. VVhy Pentecost is called the feast of the first fruits 33. qu. How the feast of Tabernacles is said to bee in the end of the yeare 34. qu. VVhich were the three feasts wherein they were to appeare before the Lord. 35. qu. VVho were bound to appeare before the Lord whether their servants 36. qu. To what end the people were commanded to meet together 37. qu. Why the people were not to appeare emptie before the Lord. 38. qu. In what place they appeared before the Lord while the Arke and Tabernacle were asunder 39. qu. VVhat sacrifice here is commanded not to be eaten with unleavened bread 40. qu. When the Passeover was to be killed 41. qu. Wherefore they were to eat onely unleavened bread in the Passeover 42. qu. VVhat first fruits are here mentioned in this law 43. qu. VVhat it is to seeth a kid in the mothers milke 44. qu. VVho is understood here to be this Angell 45. qu. VVhy in this place the prohibition of Idolatrie is inserted 46. qu. VVhat manner of promises are here made and why 47. qu. VVhat is understood by the hornets 48. qu. VVhy God did cast out the Canaanites all at once before the Israelites 49. qu. Of the bounds and limits of the land of promise 50. qu. Whether it be lawfull to make a league with nations which are enemies to true religion 51. qu. What it is to sinne against God Questions upon the foure and twentieth Chapter 1. QUest Whether this Chapter bee transposed in part or in whole 2. qu. What these seventie Elders were 3. qu. Why Moses went up into the mount alone 4. qu. VVhether all the people in generall were assembled 5. qu. Why the Lord requireth the peoples consent to his lawes 6. qu. What lawes they were which Moses wrote in a booke 7. qu. Whether Moses rose up the next morning 8. qu. Whether there were twelve pillars beside the Altar 9. qu. Whether the names of the tribes were written in these stones 10. qu. Whether the tribe of Levi were here reckoned among the twelve tribes 11. qu. VVho were these young men which sacrificed 12. qu. Why they offered no offerings 13. qu. In what sense the Prophet Amos saith They offered no sacrifices 14. qu. Of the number of the sacrifices here used 15. qu. How this place agreeth with that Hebr. 9.19 16. qu. VVhat is understood by the sprinkling of the bloud 17. qu. What is meant by the dividing of the bloud into two parts 18. qu. Whether all the people were besprinkled with the bloud 19. qu. VVhen Moses and Aaron with the rest went up 20. qu. Wherefore those went up with Moses 21. qu. How they are said to have seene God 22. qu. Wherein the place under Gods feet is said to be like to Saphir 23. qu. In what sense the Lord is said not to lay his hand and upon whom 24. qu. Why they are said to eat and drinke 25. qu. Whether this were a new Commandement or the other mentioned vers 1 2. repeated 26. qu. What is signified by Moses going up to the mountaine 27. qu. Of the tables of stone whereof they were made and wherefore given 28. qu. Why Joshua went up with Moses 29. qu. What became of Joshua after Moses left him 30. qu. Wherefore Moses left Aaron and Hur in his place 31. qu. How the cloud covered the mountaine and what it signified 32. qu. How the Lord appeared in fire and of the meaning thereof 33. qu. Whether the six dayes before mentioned were part of the fortie dayes 34. qu. Wherefore Moses fasted fortie dayes and fortie nights 35. qu. What Moses did in the mount those fortie dayes and fortie nights Questions upon the five and twentieth Chapter 1. QUest Of the diversitie of ceremonies and the reason of the institution thereof 2. qu. What time Moses erected the Tabernacle whether before the receiving of the tables of the Law or after 3. qu. Why these oblations are called terumah an heave offering 4. qu. VVhy the Lord saith Receive an offering for me 5. qu. VVhether this free offering was the same which was imposed upon them afterward chap. 38.26 6. qu. Of the blew purple and skarlet colour 7. qu. VVhat shesh was which the most doe translate silke 8. qu. VVhether they used badgers skins 9. qu. VVhat kinde of wood the wood Shittim was 10. qu. VVhence they had their Shittim wood 11. qu. VVhy no iron was used in the Tabernacle 12. qu. To what uses these things served which were offered 13. qu. Of the use of the oyle and spices 14. qu. Of the mysticall and morall application of these divers oblations 15. qu. Of the signification of the Sanctuarie and wherefore it was ordained 16. qu. How the Lord is said to dwell in the Sanctuarie 17. qu. VVhether Moses saw a patterne of the Tabernacle in the mount 18. qu. Of the excellencie and dignitie of the Arke and why it was made 19. qu. Of the bignesse of the Arke and how the cubit is to be taken here 20. qu. VVhether the rings and barres were in the length or breadth of the Arke 21. qu. Whether any thing were in the Arke beside the tables of stone 22. qu. Of the spirituall and mysticall signification of the Arke 23. qu. Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over 24. qu. Of the signification of this word Cherub 25. qu. VVhat forme and fashion these Cherubims were of 26. qu. VVhy they are called Cherubim and Seraphim 27. qu. On which side of the Arke the Cherubs were placed 28. qu. VVhether the Cherubims stood upon the ground or upon the Mercie seat 29. qu. The difference betweene the Cherubims which Moses made and those which Salomon set up 30. qu. Of the places where the Lord used to speake with Moses 31. qu. VVhether God himselfe or an Angell spake from the Mercie seat 32. qu. Of the spirituall signification of the propitiatorie 33. qu. Of the matter whereof the table was made 34. qu. Of the forme and fashion of the table 35. qu. Of the placing of the two crownes and the border of the table 36. qu. How the table of shew-bread was carried 37. qu. Of the dishes and cups belonging to the table the use and number of them 38. qu. Of the foure kinds of vessels in particular which served for the table 39. qu. VVhy it was called the shew bread or face bread 40. qu. Of the order and quantitie of these lâ—aves 41. qu. Of the mysticall signification of the table of shew bread 42. qu. Of the forme and fashion of the candlesticke 43. qu. Of the place where the candlesticke stood 44. qu. Whether the candlesticke were made to Moses hand 45. qu. Of the instruments belonging to the candlesticke 46. qu. How much a talent was 47.
beare their iniquities 37. qu. The mysticall signification of the golden plate 38. qu. Of the imbroidered coat the fashion and making thereof 39. qu. Of the high Priests miter 40. qu. Of the girdle of needle worke and imbroidered 41. qu. How the high Priests attire differed from the apparell of the inferiour Priests 42. qu. Whether Aaron did alwayes put on the common Priestly garments 43. qu. What it is to fill the hands of the Priests 44. qu. Of the fashion and use of the linnen breeches 45. qu. How this precept and charge concerning the linnen breeches agreeth with that law Exod. 23.26 46. qu. Of the mysticall application of the inferiour Priests garments Questions upon the nine and twentieth Chapter 1. QUest Why it pleased God to have the Priests thus consecrated 2. qu. Why the Calfe is said to bee the sonne of a bullocke 3. qu. Why a Bullocke two Rammes and other things were offered at Aarons consecration 4. qu. Why Aaron and the Priests were called to the doore of the Tabernacle 5. qu. Why Aaron and the rest are washed and how 6. qu. Of the Priestly apparell which Aaron put on and why the girdle is omitted 7. qu. How Aaron was anointed and with what 8. qu. How the ordinance of the Priesthood is said to be perpetuall 9. qu. The spirituall application of Aarons manner of consecration 10. qu. Why the Priests lay their hands upon the head of the beast 11. qu. Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other 12. qu. Why the bloud was laid upon the hornes of the Altar 13. qu. What became of the bloud which was powred at the bottome of the Altar 14. qu. Why the fat was burned upon the Altar and how 15. qu. VVhy the flesh skinne and dung was burned without the host 16. qu. Of the mysticall application of the sacrifice of the bullocke with the rites thereof 17. qu. VVhy the sacrifice for sinne was offered first 18. qu. How the bloud of the burnt offering was bestowed upon the Altar 19. qu. Why the hornes of the Altar are not here touched with bloud 20. qu. Why the dung in the sinne offerings being an uncâ—eane thing was prescribed to be burned 21. qu. Why the burnt offering was so called and how it differed from other sacrifices 22. qu. VVhy the burnt offering is called a sweet savour 23. qu. Of the mysticall sense of the ramme of burnt offerings 24. qu. Of the third ramme why it is called the ramme of consecration 25. qu. Why the bloud was put upon the right eare thumbe and toe of Aaron 26. qu. How the bloud was sprinkled upon the Altar round about 27. qu. How the bloud and oyle was sprinkled upon their garments without spotting 28. qu. The mysticall signification of the ramme of consecration with the rites thereof 29. qu. How these things were put into the Priests hands and shaken to and fro 30. qu. Whether Moses were indeed a Priest 31. qu. Whether Aaron had the breast and shoulder of the ramme of consecration 32. qu. What difference there was betweene the shake offering and heave offering 33. qu. What is here understood by the heave offering 34. qu. Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ramme given unto the Priests 35. qu. Of the consecrating of Aarons successor in his garments 36. qu. By whom the high Priests succeeding Aaron were consecrated 37. qu. Whether Eleazar was consecrated after the manner here prescribed 38. qu. What services the high Priest was bound to doe in the Sanctuarie 39. qu. Of other rites belonging to the ramme of consecration 40. qu. Whether all these rites were of the necessitie of the consecration 41. qu. Why the consecration of the Priests continued seven dayes 42. qu. Whether all the sacrifices the first day were iterated seven dayes together or the sacrifice for sinne onely 43. qu. To what end the sinne offering was offered every day of the seven 44. qu. How the Altar was cleansed and why 45. qu. How the Altar sanctified whatsoever touched it 46. qu. Of the dayly sacrifice with the rites thereof 47. qu. How much the Hin contained 48. qu. Of the spirituall application of the Altar and dayly sacrifice 49. qu. How the Lord appointed with the children of Israel 50. qu. What the Lord promiseth to sacrifice 51. qu. What is meant here by Gods glorie 52. qu. How the Lord is said here to sanctifie Aaron 53. qu. How the Lord is said to dwell among them Questions upon the thirtieth Chapter 1. QUest Why the narration of the making of the golden Altar is transposed 2. qu. Wherefore the Altar of incense had hornes comming out of it 3. qu. Wherein this Altar of incense differed from the other 4. qu. How the incense was burned upon the golden Altar 5. qu. Of the placing of the bars and how the Altar was carried 6. qu. Where the Altar of incense was placed 7. qu. What the Apostle meaneth by the golden Censer which the most holy place is said to have 8. qu. Why incense was commanded to be burned morning and evening 9. qu. Whether any of the lamps burned by day 10. qu. What things were inhibited to be offered upon the golden Altar 11. qu. Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place 12. qu. How Aaron made reconciliation upon the hornes of the Altar 13. qu. The spirituall sense of the Altar of incense 14. qu. How this Altar of incense differed from Salomons 15. qu. Whether it were lawfull to number the people and wherein David offended 16. qu. Whether this collection of many were commanded onely at this time or were to continue 17. qu. VVhy this money was collected and to what end 18. qu. How much the sicle of the Sanctuarie and halfe sicle was 19. qu. Whether there were divers kinds of shekels 20. qu. Of the halfe shekel which Christ paid for tribute what it was and how it came to bee paid for tribute 21. qu. Why they were numbred onely from twentie yeares old 22. qu. Why the poore pay as much as the rich 23. qu. Whether all these things were declared to Moses at once 24. qu. Of the fashion of the brasen Laver. 25. qu. Of the use of this brasen Laver. 26. qu. Of the mysticall application of the Laver wherein the Priests washed 27. qu. The difference betweene Moses Laver and Salomons great Sea of brasse 28. qu. Of the spices that went toward the making of the oyntment 29. qu. Of the manner of making and compounding this holy oyntment 30. qu. Of the use of this oyntment in anointing the Tabernacle 31. qu. How all that touched the Tabernacle became holy 32. qu. When and how Aaron and his sons were anointed 33. qu. Who are understood here by the name of the children of Israel whether the Levites also are there comprehended
powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho proclaimed the name Jehovah God or Moses 9. qu. VVhy the name
sinned not in going downe to Egypt Origen â—am in Gen. Hier. trad in Gen. cont Faust. lâ—b 22. cap 26. The violent taking of women used among the Gentiles How Pharao was plagued Why his house was punished Sara was Abrahams wife Abrahams being in Egypt a type of his posterity Euseb. lib. 9. de prepar Evang. 1. ult Lodovis Vives in August de Civ Dei lib. 10. ca. 43. Iosephus errour Lib. 3. cont Iulian Perer. iâ— v. 10. Ioseph advers Appion Herod l. 2. Plin. l. 2. Homer in what time he lived Lib. 8. antiquit Egypt not so ancient as Iosephus maketh it Phil. 1. de migrat Abraham Lib. de Abraham cap. 1. S.c. f. S. C. al 's differ proâ—â—t H. add C. add S. add Ioseph lib. 5. ad Bel. Iudaie Jordan famous for the miracles there wrought Ioseph l. 1. antiq Ezech. 16.49 Hom. 8. in Math. quest in Gen. 33 Hier. in 1. c. Epist ad Galat. Lib. 16. de Civ Dei cap. 12. Lib. 16. Civ Dei cap. 11. Lib. 5. de bell Iudic. c. 7. Liber de locis Hebraicis Borchard Monuments of the Patriarks in Hebron Adam whether buried in Hebron Hebron how ancient Whence Hebron was so called Greg hom 18. in Iosuah A conâ—enâ—ed mâ—de a rich gift Ch. inâ—erpre H. câ—â— S. alâ— H. S. c. S.c. S.H. ap f. er S. C. ap f. p. T.G.r. S.C. ap f. pr. T.B.r. S. p f. ap S.H. ap f. pr. S. alt C. alt S. simâ—l eâ—e S. ap f. pr. S.H. al. diff ver S. câ—â— S. ad S.C. ad H. al. T.B. Gr. S.H.c. C. eâ—r S.H.c. muâ— temp T. inter Amraphel not Nimrod Arioch King of Ellasar King of Elam Tidal King of the Nations Ashtaroth Carnaim Zuzim Hier. de loc Hebraic Shâ—veh Seir. Mispat Kadesh Amalekites Hazezon Euseb. lib. 9. de prepar Evang. cap. ulti hom 35. in Gen. Lib. 16. de Civit. Dei cap. 3. 3. Conditions required in lawfull warre Moses how he mentioneth names not knowne in his time Superstitious collections for the signe of the Crosse. Lib. 1. Antiquit. Melchisedeck not the holy Ghost Melchisedeck not a Canaanite Sem proved Melchisedeck Alleaged in the treatise of Melchisedeck Objections proving Sem not to be â— Melchisedeck answered Sem not dead before Melchisedeck met Abraham Negative arguments from the Scripture in matter of doctrine gooâ— Why Melchisedecks kindred is not expressed Treatise of Melchisedeck in fine Hieronym Evagriâ— The derivation of the name Jerusalem Ioseph lib. 1· antiquit Moses ben Maimon lib 6. How Christ 〈◊〉 in Abraâ—â—â—s loâ—nes August 1â— â— de Geâ—es ad â—â—ter cap. 20. Why Abraham tooke of the King of Egypt Corne but not of the King of Sodome Cicer. lib. 2. de officiis Plin. lib. 12. c. 14. Lib. 3. de Cyrâ— Bellar. de Milli. lib â— cap. 6. Ioseph lib. 1. Antiquitat Bellar. lib. de mill cap. 6. Perer. disput 7. in Gen. Ambr in c. 5. ad liter No similitude betweene Melchisedecks bringing forth of bread and wine and the Masse sacrifice Of the everlasting sacrifice of Christ. The sacrifice of the Masse nor Christs everlasting Sacrifice C.c. S. appell f.pr. T.r. C.c. S. app f. prop. T.r. C.c. diff ver S.c. S.c. C. app.f.prop Lib. 16. de civit 〈◊〉 c. 2â— Whether one place of scripture hath divers ends Lib. 10. de Trinit Lib 5. de Abraham c. 3. August lib. 16. dec v. deâ— c. 24. Tâ—eod qâ— 64. in Genes Jnâ— 2 qu. 97. art 2. Phil. lib. de victimiâ— Diuers allegoricall senses given of this place Chrysost. hom 36. in Genes The time of their affliction in Egypt How the foure hundred yeares must be recounted Ioseph lib. cont Apionem Iosephs errour The fourth generation wherin the Israelites returned how to be taken Calebs divers of that name The signes of the ripenes of sinne Of the river of Aegypt which bounded Palestina How Phinehes zealous act was in puted to him for righteousnesse Iustification two wayes taâ—ken How Saint Paul and Saint Iames are truly reconciled The cruelty of the Church of Rome Preface to Catholicon Pererius found to be a false Prophet against EnglaÌ„d H. detr T.c. C.c. S. de H. ad C.c. T.r. C.c. Plutar. de virtut mâ—lier Chrysost. hom 38. in Gen. Ismael Why called Agarâ— seed not Abrahams Lib. 1. de Abraham cap. 4. Adultery and Polygamie alwayes unlawfull Durand in sent â— cap. 33. Tostat. in 19. Mat. 19. Polygamie nâ—ver dispensed with Que. 66. in Gen. Lib. 1. ad Abraâ— cap. 4. Lib. 16. de Civit. Dei cap. â—5 Lib. 1. de Abrah cap. 4. Abrahams mariage with Hagar not excused because of the mystery Lib. 3. de Doctri Christ. cap. 12. Polygamie not justified by custome Hom. 56. in Gen. Polygamie not lawfull for procreation Noah not dispensed withall for polygamie Polygamie an infirmitâ—e in the fathers Polygamie a fault of ignorance in the fathers Lib. 22. cont Faust. Minich cap. 20. Lib. 22. cont Faust. Manich. cap 20. Lib. 16. de Civit. Dei cap. 25. T. r. C. ad divers sig S. c. dâ—ffer verb. bâ— 39. in Gen. Phil. lib. de Abraham Wherefore the letter resh is retained still in Abrahams name The politicall use of circumcision Theoderet quest 67. in Genes Lib. 4. advers haeres cap. 4. The morall use of circumcision Am. 1. Epist. 77. The Theologicall use Beda in 2. cap. Luk. Hom. 39. in Gen. Epist. 77. Vncircumcision gathered after circumcision Eiphan lib. de Mens Ponder Circumcision might be deferred past the eighth day upon necessary occasion Tostat. sup cap. 12. Exod cap. 56. Hebrewes whether suffered to have uncircumcised servants What it is to be cut off Lib. 5. comment in Gen. cap. 35. Whether hee circumcised his family himselfe Libr. 4. advers haer c. 30. Chrysost. hom 39. in Genes Baptisme giveth remission of sinnes no otherwise than circumcision did Heorodtus error The Passeover but once kept in the wildernesse by the space of forty yeares Cajetan in 17. cap. Gen. How Abraham prayed that Ismael might live S. divers sig S. C. H. c. mut pers C. interp T.r. S.c. divers signif Ch. add C. ad S. ad Quest. 68. in Gen. 1. part 4 51. art 2. ad 5. Perer. in 18. Gen. v. 21. Whether Abraham and Sarah vowed continency August qu. 35. super Genes Lib. 1. de Abraham c. 6. Why God deferreth his punishment for the most part till the next life How it standeth not with Gods justice to punish the just and wicked together No more just persons in Sodome thaÌ„ were delivered Genes 22. Phil. lib. de execration Lib. 18. Mâ—ral Hom. 44. in Gen Hom. 12. in 4. l. ad Corinth Insâ— 24.2 Neither first nor second grace merited Lib. 1. de Abrah cap. 5. H.c. S.c. S.H. de T.G.r. S.B. mut temp T.G. S. det T.G.r. T. c. S. ad T. inter T.G.r. S.c. S.H. ad Chrys. hom in Gen. c. 43. Lib. 1. de Abraham c. 6. Of two evils the lesse to be chosen wherein it holdeth Cont. Mendac c. 9.