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
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
use to lift up their hand when they take an oath as Abraham Gen. 14.22 so the like phrase is used of God as Deut. 32.40 I lift up mine hand to heaven and say I live for ever Iun. Analys Borrh. Pellican For divers formes are set forth in the Scripture of the Lords oath sometime hee sweareth by himselfe Gen. 22.16 sometime by his excellencie Amos 8.7 sometime by his life Ezech. 18.3 As I live saith the Lord and by lifting up his hand to heaven Deut. 32.40 and by his throne as in this place Oleaster 7. So by this oath the Lord confirmeth his sentence against Amalek that hee will have warre against him from generation to generation that is continually till hee have made an end of him which was fulfilled partly under the Judges and under the Kings specially Saul and David and under the Persian government for Hamon who was subdued by Ester was an Agagite that is an Amalekite of the posteritie of Agag Simler Iunius 4. Places of Doctrine 1. Doct. Christ is the rocke whereout issueth the waters of life Vers. 6. THou shalt smite the rocke and water shall runne out of it This rocke is interpreted to be Christ by the Apostle 1 Cor. 10.4 The rocke was Christ Christ is diversly said to bee a rocke he is a most sure rocke against the which the gates of hell shall not prevaile Matth. 16.18 hee is a rocke of offence to the wicked and unbeleevers Rom. 9.22 Behold I lay in Sion a stumbling blocke and a rocke to make men fall hee is a rocke upon the which the faithfull doe relie 1 Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious and he that beleeveth therein shall not bee ashamed hee is a rocke or stone of judgement that upon whom it falleth it grindeth them to powder Matth. 21.44 This rocke giveth us water of life First his most precious bloud which issued out of his side whereby we are cleansed Secondly the Spirit of grace which is the water of life as it is interpreted Ioh. 8.38 He that beleeveth in me out of his bellie shall flow rivers of waters of life this spake he of the Spirit which they that beleeve in him should receive c. The people asked this water of Moses but he could not give it them they receive it out of the rocke Ferus 2. Doct. It is lawfull for Christians to defend themselves by warre Vers. 9. MOses said to Ioshua chuse us out men and goe fight Hence is proved the lawfulnesse of warre against the Anabaptists which denie the use of armour and weapons unto Christians Pelarg It is lawfull for the people of God to defend themselves with weapons against their enemies Piscat For Moses doth here nothing of himselfe but by Gods direction 3. Doct. Reverent outward gesture to be used in prayer Vers. 11. ANd when Moses lift up his hands c. A comely reverent gesture is to be used in prayer to stir up the devotion of the minde as Moses lift up his hands Salomon bowed the knee our blessed Saviour fell upon his face Ferus 5. Places of confutation 1. Conf. Against the doctrine of merits Vers. 3. ANd the people murmured c. Upon these words Rupertus hath this good note Non ergo ille populus glorietur quod pro suis meritis magnificaverit cum Dominus c. Let not therefore that people baast that God hath magnified them for their merits Neither did the Lord looke upon the Gentiles in making them his people for any worthinesse in them but for his owne mercie sake hath he called us to the knowledge of his truth for otherwise what we are in our selves the Apostle sheweth in the Psalme They have all gone out of the way c. there is none that doth good no not one Rom. 3.12 2. Conf. That signes and ceremonies doe not actually conferre grace Vers. 6. BEhold I will stand there in the rocke before thee Otherwise if God had not concurred with that outward act and ceremonie in smiting the rocke with the rod and given force and efficacie unto it Irrita fuisset lusoria rupis percussio The smiting of the rocke had beene in vaine and trifling Calvin We see then that ceremonies have no efficacie or activitie of themselves they cannot conferre and give grace as the Romanists teach but the Spirit and word of God concurring giveth operation unto the externall signes as here by Gods standing upon the rocke not by Moses striking of the rocke the waters gushed out so wee are cleansed by the washing of water as the Apostle saith but yet through the Word Ephes. 5.26 3. Conf. That the wicked cannot eat or drinke the bodie and bloud of Christ in the Eucharist Vers. 6. THat the people may drinke Osiander holding with the rest of the Lutherans the carnall presence of Christ in the Eucharist upon these words giveth this corrupt glosse Sicut inter Israelitas multi erant impii c. As among the Israelites there were many wicked men which did draw water out of the rocke which notwithstanding entred not into the land of Canaan but fell in the wildernesse 1 Cor. 10. So among Christians many doe drinke and eat the bodie and bloud of Christ which for their unbeleefe shall not enter into life eternall His position here with the rest of the Consubstantialists is therein agreeing with the Romanists that the wicked and unbeleevers doe eat and drinke the very bodie and bloud of Christ. Contra. 1. But first he should have proved out of this place that there is a carnall and corporall presence of Christs body and bloud in the Eucharist before the other assertion can have any place that the wicked are partakers of it But this text maketh directly against that carnall and grosse conceit for as Christ saith of the bread which hee brake to his disciples This is my body which is the chiefe text they have whereupon to ground that fansie so S. Paul saith this rocke was Christ like as then neither the rocke was verily Christs body nor the water thereout issuing his bloud but onely in signification and representation so the bread and wine are lively demonstrative and exhibiting signes of the body and bloud of Christ to the faith of the receiver and no otherwise 2. The other position is directly opposite to the Scripture Whosoever eateth my flesh and drinketh my bloud hath eternall life Ioh. 6.54 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him vers 56. Hee that eateth mee even hee shall live by me But the wicked and unbeleevers neither have eternall life neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith as the Apostle saith I live by the faith in the Sonne of God Galath 2.20 therefore they cannot eat or drinke the body and bloud of Christ. 6. Places of Morall Observations 1. Observ. That one
made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would have their ministerie the more reverenced and had in
the old and new Lippom. panes azymi munditiam vita the unleavened bread betokeneth the holinesse of life without the leaven of maliciousnesse as S. Paul expoundeth 1 Cor. 6. 2. The solemne washing of Aaron and his sons did signifie the Sacrament of Baptisme and as they doe not put on their garments untill first the filth of the flesh be washed away Sic nisi in Christo novi homines renaseantur So unlesse they become new men in Christ they are not admitted unto holy things Hierom. They which come unto God must first bee purged and cleansed from their sins Pelarg. And hereby more specially was signified in this solemne washing with water the publike Baptisme of Christ which though he needed not in respect of himselfe yet thereby he would consecrate that Sacrament for us Osiander 3. By the putting on of the Priestly garments after they were washed is signified the putting on of Christ cum tunicas polliceas deposuerimus after we have put off our old vestures Hierom. So Procopius applieth those words of the Apostle Put on the Lord Iesus Christ So also Pelarg. 4. By the oyle wherewith Aaron was annointed Beda understandeth Gratiam Spiritus sancti The grace of the Spirit And Hierom here applieth that saying of the Prophet David Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes Therefore was Aaron onely annointed in the head and none of the rest because Christ received the Spirit beyond measure and the holy Ghost descended and lighted upon him when he was baptized Matth. 3. Osiander QUEST X. Why the Priests lay their hands upon the head of the beast Vers. 10. AAron and his sons shall put their hands upon the head c. 1. Augustine by this ceremonie understandeth the receiving of power Vt ipsi etiam aliquid consecrare possent that they also might consecrate afterward unto God So also Lyranus But because the people also did use to lay their hands upon their sacrifices which they brought Levit. 4. who received thereby no power to sacrifice this seemeth not to be the meaning 2. Iunius thus expoundeth it Quasi seipses sisterent sacrificarent Iehovae As though they did present themselves to bee sacrificed unto God yet not in their owne person but Christs But this cannot be the meaning for the former reason because the people did also lay on their hands who were therein no type of Christ that sacrificed himselfe for us 3. Some thinke that by this ceremonie in imposing of their hands they did resigne their right in that beast Tostat. Et destinarunt illud ut fieret sacrificium and ordained it to be a sacrifice Osiander 4. But there is more in it than so they hereby confesse that they were worthie to die in Gods justice for their sins Sed ex divina misericordia mors in animal transferebatur But by the divine mercie their death was transferred upon the beast Lyran. wherein Christ is lively shadowed forth who died for us Simler QUEST XI Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other Vers. 11. SO thou shalt kill the calfe c. 1. There were three kinde of sacrifices which were usually offered the first was called holocaustum a burnt offering because it was wholly consumed upon the Altar and this kinde was offered specially ad reverentiam majestatis for reverence of the divine majestie to testifie our obedience and service The second was the sacrifice for sin whereof part was burned upon the Altar part was for the Priests use unlesse it were a sin offering for the Priest or the people in which cases all was consumed on the Altar The third sort were peace offerings which were offered in signe of thanksgiving for some benefit received or to be received whereof part was burnt upon the Altar part was for the Priest and the rest was for the offerer Thom. 2. Now although there were many cleane birds and beasts yet there were onely two kinde of the one the pigeon and turtle dove and three of the other bullocks sheepe and goats which were taken for sacrifice whereof Philo giveth this reason because both among the fowles and beasts these are of the meekest and mildest nature the pigeon and turtle dove and amongst the beasts these three sorts are tamest when we see that whole heards and flocks of them may be driven by a boy and they have neither pawes or clawes to hurt as ravenous beasts nor yet armed with teeth to devoure wanting the upper row wherein appeareth the harmlesse disposition of these creatures Philo addeth further that these beasts of all other are most serviceable unto mans use sheepe and goats for cloathing and food and bullocks beside the use of their flesh for meat and their skins for leather they serve with their labour in the tilling of the ground To these may a third reason bee added because the land of Canaan most abounded with these kinds of fowles and beasts they are prescribed for sacrifice And a fourth also may be this they were not to offer of wilde beasts because they could not easily bee had and hardly are they gotten alive for which cause they were not appointed to offer fishes which could not so easily be taken and very hardly alive but their sacrifices must be brought alive Riber 3. Now in the consecration of Aaron and his sons all these sacrifices are offered a bullocke for a sinne offering one ramme for a burnt offering and another for a peace offering QUEST XII Why the bloud was laid upon the horns of the Altar Vers. 12. THou shalt take of the bloud and put it upon the hornes c. 1. The bloud here was not used to confirme any league or covenant betweene God and his people as chap. 24. for in that case first the words and articles of the covenant were read before the bloud was sprinkled and beside each partie betweene whom the covenant was made were besprinkled not onely the Altar which represented God but the people also But here neither of these is performed there is no covenant rehearsed neither are the people sprinkled with the bloud 2. There was then another use beside this of the sprinkling of bloud which was to purge and cleanse and so to pacifie and appease as this reason is yeelded why they should not eat the bloud because the Lord had given it to be offered upon the Altar to be an atonement for their soules Levit. 17.11 And not onely the Altar of burnt offering was cleansed by bloud but the whole Tabernacle the high Priest in the day of reconciliation sprinkled the bloud upon the Mercie seat and before the Mercie seat the Altar and Tabernacle also to purge them from the sins and trespasses of the people Levit. 16.16 Therefore the Apostle saith Almost all things by the law are purged with bloud Heb. 9.22 The bloud of the sacrifices then was put upon
vestra quam privatim expertus sum ut liberiùs animi mei sensa palam expromerem vestrae enim humanitati sat sciâ— probatur Augustini consilium si quisquam est qui se non audet ingerere ad amicitiam faciendam cum aliquo nostro temporali honore aut dignitate revocetur offerendum est illi quadam commitate submissione animi quod petere per se ipse non audet desino jam plurib molestus esse excessi mensuram epistolae sed non excessi doloris modum ut ait Hieronym precor jam ut qua ipsi fratres conservos miseratione dignemini in terris ipsi abundè cumulatam apud misericordem patrem in coelis inveniatis Vestrae Reverentiae observantiss ANDREAS WILLETTVS THE FIRST BOOKE OF MOSES CALLED GENESIS CHAP. I. The Analysis or Logicall resolution IN this Chapter Moses treateth of the creation of the world first in generall how God created heaven and earth vers 1. then in particular in the rest of the Chapter where wee have the severall workes of God and their severall approbations that they seemed good unto the Makeâ— The severall workes are distinguished into six dayes and in every dayes worke there are foure things to bee observed the authority whereby they are made as v. 3. The Lord said Let there be light c. the obedience of the creature in being made and there was light thirdly the approbation of the Creator v. 4. God saw that the light was good fourthly the distinction of the worke vers 5. The evening and the morning were the first day and so of the rest of the dayes workes Againe the order of the particular creation is this God createth the workes and câ—eatures without sense afterward the sensitive and living creatures the first are either the superiour and celestiall as the light made the first day the firmament the second the contents of the firmament the Sunne Moone and Starres the fourth day or the inferiour creatures as the earth with the trees plants and herbs the third day The sensitive creatures are either unreasonable as the fishes and fowles made the fifth day v. 20. the beasts and cattell made the sixth day or the reasonable creatures man and woman made the sixth day In the framing and bringing forth of man there is set forth first the consultation of the Trinity v. 26. Let us make man c. then the creation wherein is to be considered the substance and forme of mans creation according to Gods owne image v. 27. the endowment of man created in his preheminence and domination over all other creatures vers 28. his increase and procreation bâ—ing forth fruit and multiply his maintenance and preservation vers 29. I have given unto you every herb c. that shall be to you for meat The Genesis or Grammaticall construction where the translations differ v. 1. God created b.g. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made s bara created heb v. 2. was without forme b.g. T. empty H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible s solitudo vast solitary p. tohu heb 3. moved upon the waters b.g. incubabat did sit upon T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was carried upon c. s. motabat did flutter upon H. p. rachaph 6. the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b.g. H.p.s. expansum the broad or spread heaven T. heb rachang to spread 11. bud and herb b. bud of the herb g. herbam virentem greene herb H. herbam teneram tender herb or grasse T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the herb of grasse s. bud herb p. heb seeding seed g.s. T.p. heb making seed H. apt to seed b. 12. after his kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his likenesse This is added by the septuagint 18. to rule in the day g. to rule the day b. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule the day s.p. heb 20. let the waters bring forth b. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. bring forth in abundance g. T. bring forth as wormes that is in abundance p. heb sharats 29. every tree b.g. T.p. heb gnets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum every kinde of wood bearing fruit s. H. 3. The Exegesis or Theologicall explication of doubtfull questions and obscure places QVEST. I. What the heaven and earth was created in the beginning vers 1. Vers. 1. IN the beginning God made heaven and earth c. 1. Moses here doth not onely generally or summarily set downe the creation of the world which afterward is described in particular which was the opinion of Chrysostome remembred by Augustine lib. 2. cont Manich. c. 3. 2. Nor yet doe we understand a certaine first matter whereof the heaven and earth were afterward made as Augustine seemeth to thinke lib. 1. Genes cont Manich. c. 7. and one Philastrius Bishop of Brixia doth affirme it to be heresie to say that this was the element of the earth afterward created but another earth as the matter whereof other things were made catalog haeres 3. Neither yet do we approve the opinion of the Schoolemen which by the heaven understand only Coelum empyreum the highest heaven above the starrie skie the seat of the Angels and blessed Spirits and by the earth a confused substance whereout other things were formed afterward of which opinion were Alcuinus Rabanus Lyranus Tostatus Catharinus with others for Moses specially intendeth to set downe the creation of things visible and David expounding Moses speaketh of these heavens here created which should perish Psal. 102.25 which are not those highest heavens subject to no change 4. Neither yet doe wee here exclude the creation of those invisible heavens with Mercerus but in this word comprehend as well the invisible as visible heavens Colos. 1.16 Iun. 5. This heaven and earth then here mentioned to bee created in the beginning are the same heaven and earth which are now comprehending the generall matter and seed whereout all other things in heaven and earth were made first created in the matter afterward perfected in forme and lastly beautified with their ornaments this then was the order of the creation First the same heaven and earth were created in a confused substance and unformed matter then the forme was added in the first and second dayes workes Lastly the ornaments produced as trees and plants and beasts in the earth starres in the skie fishes in the sea fowles in the aire Thus S. Paul expoundeth Moses that God made the heaven and earth Act. 14.15 God made the world Acts 17.24 so that this heaven and earth first made was no other than the world though not yet set in perfect order Of this opinion are Basil Ambrose Theodoret and most of the ancient Writers QVEST. II. What beginning Moses speaketh of Vers. 1. IN the beginning c. 1. This is neither to be understood as Iohn saith in the beginning was the word for there hee speaketh of a beginning without a beginning that is from everlasting but this was the
Hebrew ach to be read as an adversative as Paulus Burgensis readeth veruntamen notwithstanding as though the sense should be this though yee are permitted to shed the bloud of beasts yet it is unlawfull for you to shed the bloud of man 3. Neither is this another exception concerning mans food as Cajetane that as before the bloud of beasts is excepted so here humane flesh that if it be not lawfull to shed the bloud of man neither is it to eat his flesh which first must be kiâ—led before it be eaten 4. Neither need there to be here understood any sentence as this I will not have you to shed mans bloud and then this to follow as a reason for this prohibition to shed mans bloud followeth directly in the next verse 5. But this word translated for may be read as a causall why God would have them abstaine from all cruelty or savage behaviour in eating of the bloud of beasts that they should have a greater detestation of the spilling or shedding of mans bloud Perer. Mercer QVEST. VII How God will require the bloud of man at the hand of beasts Vers. 5. AT the hand of every beast 1. Rupertus by beast understandeth the Devill that shall answer for the death of mens soules but Moses here directly speaketh of the bodily life which is in the spirits and bloud 2. Neither by beasts here are understood cruell and beastiall men for it followeth afterward aâ— the hands of man will I require it c. 3. Neither doth Moses insinuate the death of martyrs which were exposed to beasts for which the persecutors shall answer for that did cast the Saints before the beasts 4. But here is shadowed forth that Law which was afterward published that even the beast that killeth a man should be stoned Exod. 22. QVEST. VIII How his bloud shall be shed that sheddeth bloud Vers. 6. BY man shall his bloud be shed 1. Some reade in homine and referre it to the first clause Hee that sheddeth mans bloud in man as they which are strangled have their bloud shed as it were in them sic Tostatus but in this sense one kinde of murther onely should be prohibited 2. Some read in homine against man that is in despite of man Cajetan 3. But the best reading is per hominem by man and to referre it to the last clause by man shall his bloud be shed that is by the Magistrate as the Chalde interpreteth by witnesse by the sentence of the Iudge for it should seeme that before the floud there was no law made nor power given to man to punish murther as Adam proceeded not against Cain that killed his brother Abel Mercer 4. And this must be understood not de facto sed de jure merito not of the fact for many times murtherers escape but of the right and due desert of murtherers that they are by Gods Law worthy of death and many times where the law of man faileth that such are not executed Gods vengeance overtaketh them such are either slaine in battell or by the hands of other or by some other meanes as it is in the Psalme men of bloud shall not live halfe their daies Psalm 55.24 Calvin QVEST. IX That mans life should be preserved because of Gods image IN the image of God c. 1. Hence it followeth not as Oleaster collecteth that the image of God is in mans body because the image in the soule cannot be by the killing of the body destroyed for the reason concludeth well though this image of God be not in the body yet because the body is the Tabernacle of the soule and beareth that which beareth the image of God it ought for that cause to be reverenced and yet the image of God though not originally or principally yet by the consequent and effects is expressed and shineth in some sort in mans body in that it is made upright and aspiring to celestiall things and so sutable to the soule and in regard that into the hand of man God hath delivered the rule and dominion of the creatures cap. 1. vers 28. 2. Though the image wherein man was created be much decayed and impaired yet some part thereof remaineth for the which the life of man should be spared and preserved Calvin 3. And if for this reason the life of any man whatsoever should be regarded much more the life of Christians in whom this image is renewed in Christ Muscul. QVEST. X. Of the Raine Bow Vers. 13. I Have set my bow in the cloud c. 1. Neither Ambrose conceit can be admitted who understandeth not here the visible Raine-Bow in the clouds but the invisible power of God whereby he sometime intendeth sometime remitteth his judgements as a bow is bent and unbent againe But this collection is contrary to the text which saith The Bow shall be seene in the cloud vers 14. 2. Neither is their opinion found that thinke there was neither raine noâ— Raine-Bow before the floud for how could the plants and fruits of the earth have beene so many yeares preserved without raine so then the Raine-Bow was before the floud but it beganne onely now to be a signe of this covenant betweene God and man as the Lord chuseth sometime naturall things for signes as Bread and Wine and Water in the Sacraments Mercer 3. Neither is the opinion of some Hebrewes to be admitted that thinke the Raine-Bow to have beene before the floud but then it appeared in the cleare aire now in a cloud for the iris or Bow can have no existence or being but in a dewing or stilling cloud Mercer 4. Neither is Thomas Aquinas judgement and Cajetanus sound which thinke that the Râ—ine-Bow is partly a naturall signe that there shall be no floud because the Raine-bow sheweth not but when the clouds are thinne and dispersed whereas thicke and blacke clouds ingender inundations for the causes of the generall floud were not naturall and God without the clouds by the overflowing onely of the waters could drowne the world and beside if the Rain-bow were a naturall signe then before the floud came it might have prognosticated so much but then it should have beene a lying signe for notwithstanding the Raine bowes often appearing before the deluge as it is like the floud came 5. Though the Raine-bow bee not a naturall signe but voluntary depending upon the will and institution of God yet notwithstanding hath it some agreement with that which it is made a signe of like as baptisme in the flesh hath some resemblance of the soule so the Raine-bow is a fit and convenient signe to portend no inundation likely to follow because it is orâ—inarily a signe either of faire weather or of no long raine And it hath beene observed that a Raine-bow in the morning betokeneth showers in the evening faire weather Beside the Raine-bow is found to be wholesome to plants and herbs that where it lighteth it giveth them a more pleasant and
and blesseth God he blesseth neither bread nor wine the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham the Priest onely delivereth bread to the people and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance as is touched before the Masse-priest saith their substance is changed 6. Melchisedeck worshippeth God not the bread and wine the Masse-priest adoreth both So that in truth this example of Melchesedeck if they will stand to their tackling maketh altogether against the popish Masse sacrifice and nothing for it 4. Confut. Wherein Melchisedecks Priesthood consisted WHerein then the comparison holdeth betweene Christ and Melchisedeck the Apostle sheweth Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse so our blessed Saviour was indeed a King of righteousnesse Isay. 11.4 With righteousnesse shall he judge the poore 2. Melchisedeck was King of Salem that is of peace Heb. 7.2 so the Messias is a Prince of peace Isa. 9.6 3. Melchisedeck was without father or mother that is they are not mentioned in the story but Christ was truly without father as he was man and without mother as God 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie so none can declare Christs generation as he is God Isa. 53.8 5. Melchisedeck had no beginning of his life or end of his dayes that is expressed in the Scripture but Christ the word is truly without beginning being from all eternity neither shall he have any end He is Alpha and Omega the beginning and the end Revel 1.8 6. As Melchisedeck was both a King and a Priest so our Saviour is Prince of all the Kings of the earth Revel 1.5 and he is our great high Priest Heb. 4.14 7. But especially in these three points following did Melchisedeck resemble our Saviour as Melchisedeck was not a Priest anointed with any materiall oyle as Aaron but declared so to be by Gods owne mouth and the testimony of the spirit so Christ was anointed by the spirit of God Luk. 4.18 and made a Priest by an oath The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 7.21 8. As Melchisedeck was greater than Abraham for he blessed him and than Levi that payed riches in Abrahams loynes Heb. 7.4.9.10 so the Priesthood of Christ is greater than the Priesthood of Aaron 9. But herein most of all is Melchisedeck likened to the sonne of God because he received his Priesthood from none nor passed it over to any other in like manner as Christ succeeded none so neither doe any succeed him but he endureth ever and hath everlasting Priesthood Heb. 7.24 Object As Christs Priesthood is everlasting so it was necessary that he should have a sacrifice which should continue for ever 1. Which cannot bee the sacrifice upon the Crosse for that was but once done 2. Therefore it can be no other than the sacrifice of the Eucharist 3. neither doth it suffice to say that the efficacie or vertue of his sacrifice upon the Crosse continueth for ever for in this sense Noahs sacrifice might be said to be eternall because the efficacie of it remaineth still in keeping the world from being destroyed by water Perer. disp 7. in 14. Genes Answ. 1. But the Apostle sheweth the contrary that the once oblation of Christs body is that everlasting sacrifice of our high Priest Heb. 10.14 With one offering hath he consecrated for ever them that are sanctified 2. But the dayly sacrifice of the Masse it cannot be the Apostle saith which needed not dayly as those high Priests to offer up sacrifice Heb. 7.27 that cannot be an everlasting sacrifice which is dayly renewed and the sacrifice offered in the Church shall determine with the militant state thereof in earth and therefore cannot be everlasting 3. Noahs sacrifice procured no eternall or spirituall but a temporall benefit though to continue while this world lasteth and Christs sacrifice gave that durable force to Noahs sacrifice which was a figure thereof therefore Noahs sacrifice cannot be called everlasting or himselfe an everlasting Priest seeing that efficacie was not in himselfe or his sacrifice but in Christ the everlasting Redeemer and Priest 6. Places of Morall observation 1. Observ. Light afflictions goe before heavy judgements Vers. 2. THese made warre with Bala king of Sodom c. The Lord before he purposeth to bring an utter destruction upon any doth first admonish them with light punishments so he healeth with Sodome first they are scourged by these foure Kings of the East but seeing they received no warning thereby afterward the Lord rained upon them fire and brimstone Perer. We learne then that we should not neglect the gentle corrections of God lest they draw on heavy judgements thus God dealt with his owne people who were chastised sometime by a famine by the sword by the pestilence but when none of these would serve they were swept away and carried into captivity 2. Observ. To dwell among the wicked is dangerous FUrther in that Lot was carried away with the Sodomites we see that good men may together with the wicked taste of temporall judgements and what a dangerous thing it is to have any habitation or dwelling among the ungodly Muscul. therefore the Scripture saith Goe out of her my people that ye be not partakers in her sinnes that ye receive not of her plagues Revel 18.4 3. Observ. Rebellion no not against hard governours is to be attempted Vers. 4. TWelve yeares were they subject c. but in the thirteenth they rebelled first we see the justice of God in punishing the wicked life of the Sodomites with a tyrannicall government so the Prophet pronounceth this a curse upon the ungodly set thou a wicked man over him Psal. 109.6 Beside God punisheth the Sodomites for their rebellion where then a government is established though it be hard and unjust nothing is tumultuously to be attempted against it as the Lord commandeth that the King of Babylon who was but an hard Lord should be served and obeyed Ier. 27.8 Calvin 4. Observ. Riches evill gotten commeth to an evill end Vers. 12. THey tooke all the substance of Sodome c. They which used not their wealth to the good and comfort of the poore as the Sodomites did not Esech 16.49 doe heape it up to bee a prey for the enemie Calvin so the King of Babel boasteth That as a nest he had found the riches of the people Isa. 10.14 which they had first wrongfully scraped together 5. Observ. Gods enemies and the enemies of our Church our enemies Vers. 20. WHich hath delivered thine enemies c. Lots enemies are called Abrahams enemies and so indeed wee should account the enemies of Gods people and Church our enemies though in particular they have not hurt us Luther So the Prophet saith Doe not I hate them that hate thee c. I hate them with an unfained hatred as though
Abraham as impatient of delay that God had not yet given him a seed according to his promise is bold to poure out his griefe before God that the Lord would hasten to accomplish his desire Calvin QVEST. IV. Of the divers acceptions of the word Meshek THe steward of my house according to divers interpretations of the word Mesech there are as many expositions 1. The Septuagint take it for a proper name as though Mesech should bee the name of Eleazers mother for so they read the sonne of Mesech borne in my house 2. Some derive it of the word shakah that signifieth to beare or minister the cup and so read the son of my cup-bearer or butler Aquila 3. Some of the word shakak that is to run up and downe and so Eleazer should bee as the steward or bay liffe that run up and downe the house Oleaster Mercer 4. Meshek signifieth an overseer so some read that he was the steward or overseer Chald. or the sonne of the steward Theodoret. Hierome 5. Meshek also signifieth a leaving or dereliction and so Eleazer is called the sonne of the leavings not for that hee only was left of Abrahams ancient familie as Cajetane or because he had left to him the care of his house as Vatablus But that he purposed to leave unto him the inheritance of all Innius And this seemeth to bee the most proper sense QVEST. V. Wherefore Eleazer is called of Damascus ELeazar of Damascus 1. This Damesâ—k or Damascus was not the name of his mother as some think ex Calvin 2. Neither was it his proper name as Hierome and the Septu translate of whom the City Damascus should be named Tostat for Damascus is held to have beene builded by Hus the sonne of Aram and to be a name more ancient than Abraham Genes 14.15 3. But Eleazer by his father was of that countrey though borne in Abrahams house and therefore hee is called Damascenus of Damascus sic Chald. Iun. Calv. QVEST. VI. Whether Abraham saw the starres only in vision 5. HE brought him forth and said looke up now to heaven c. 1. This was not done in vision only as Cajetane thinketh but as the words import Abraham having spent a good part of the day in prayer within now is bid to goe forth in the evening and is shewed the starres for his confirmation Iun. 2. Neither is this an allegory as Philo applieth it who saith that the soule of a wise man should bee like unto heaven But it is an history so verily done as it is rehearsed QVEST. VII What seed of Abraham is understood carnall or spirituall SO shall thy seed be 1. We neither thinke with Augustine that this is meant of Abrahams spirituall seed only magis videtur promissa posteritas falicitate sublimis that posterity seemeth to bee promised which is blessed in heaven 2. Neither with Lyranus that there are here two literall senses the one of his carnall seed the other of his spirituall for of one place there can be but one literall sense 3. Neither with Pererius that the literall sense concerneth Abrahams carnall seed the mysticall his spirituall 4. But these words have one whole and generall sense which comprehendeÌ„th both Abrahams kindreds for that is the proper and literall sense which is intended by the spirit now in these words the spirit intendeth both the carnall off-spring of Abraham as Moses expoundeth the Lord God hath made thee as the starres of heaven in multitude Deut. 10.22 as also the spirituall seed of the faithfull as Saint Paul interpreteth so shall thy seed be Rom. 4.17 and hence concludeth that Abraham is the father of us all that is of the faithfull QVEST. VIII Wherein the Israelites represented the people of God YEt we deny not but that in other places spirituall things are implyed by temporall by way of mystery and allegory as the Apostle saith the law had a shadow of good things to come as Abrahams carnall generation did divers wayes represent the spirituall 1. In their number 2. In their afflictions 3. In their passage thorow the red sea figuring baptisme 4. In being fed with manna a type of Gods word 5. In drinking of the water out of the rocke a figure of Christ. 6. In looking toward the brasen serpent 7. In their pilgrimage in the desert a lively patterne of our pilgrimage in this life 8. In their entrance into the land of Canaan under Iosua which signifieth our conducting by Christ to the heavenly Canaan QVEST. IX Wherein Abrahams faith consisted Vers. 6. ABraham beleeved the Lord c. 1. Hilarie noteth that this was singular in Abrahams faith because he doubted not of his omnipotency 2. Ambrose reputatum est illi ad justitiam quâ—a rationem non quaesivit this was counted to him for righteousnesse because he beleeved and required no reason 3. But there was more in Abrahams faith than onely to beleeve God and his promises to bee true for hee did trust in God Cajetan as the word bajehovah signifieth he beleeved in Iehovah Mercer and embraced God as his father Calvin 4. Abraham therefore did not count this to himselfe as a just thing to beleeve God as some interpret neither is it to be referred to Abraham that he counted it a just thing in God thus to recompence him as R. Levi and Ramban corruptly expound but God counted it to him or as the Septuag it was counted unto him for true justice before God because he stedfastly beleeved Gods promises and thus expoundeth Elias Orientall confuting Ramban QVEST. X. Why faith was imputed for righteousnesse to Abraham IT was counted to him for righteousnesse Not that Abraham beleeved not before or that his former beleefe was not also counted to him for righteousnesse But these reasons may bee alleaged why in this place first mention is made of the imputation of righteousnesse 1. Because in this place first one is promised to come out of Abrahams owne bowels hee considered not his owne body which was now dead as the Apostle saith nor the deadnesse of Saraes wombe Rom. 4.19 2. Because although Abraham had faith before yet it waxed stronger and stronger hee was strengthened in the faith Rom. 4.20 3. At this time first Abraham made answer unto God and so it followeth in the same place he gave glory to God Rom. 4.20 4. The scripture doth not thus testifie of Abraham in the beginning of his conversion but even at that time when Abraham was full of good workes even then notwithstanding his righteousnesse should not be imputed to his workes but to faith Calvin neither this testimony of Abrahams righteousnesse is differred till he had received circumcision left he might have beene thought thereby to have beene justified Thom. Anglic. in cap. 15. Genes and therefore the Apostle of purpose observeth that righteousnesse was imputed to Abraham when he was yet uncircumcised Rom. 4.10 QVEST. XI That the asking of a signe proceeded not of any doubtfulnesse
2. Neither is the reason hereof because Pharao was a more wicked King though Abimelech seeme to bee the honester man for the beginning of Gods mercy is from him not from us 3. But the difference of this proceeding commeth from the mercifull disposition of God who will have mercy on whom he will Rom. 9.15 QVEST. VI. Of divine dreames and the diversity thereof Vers. 3. IN a dreame by night 1. The visions which are shewed in the day are more excellent than those which fall upon men in the night if all other circumstances be alike not onely for that it must be a greater propheticall power which can sequester the soule from the thoughts and cares of the day wherein it is occupied than in the silence of the night which is Aquinas reason but because all the powers of the soule when the body is watching are in their operation and working and so better prepared for heavenly contemplation an argument hereof may be this that dreames in the night have beene shewed to naturall and carnall men as to Pharao Nebuchadnezer but visions of the day are shewed to the faithfull as to Daniel and Peter Act. 10. 2. Yet the person of Abimelech considered who was in the day occupied in the affaires of his kingdome the night was a fitter season for him to be drawne to heavenly meditation Muscul. 3. There are two sorts of divine dreames one which is by representations and similitudes of other things such were the dreames of Pharao and Nebuchadnezer the other is a more excellent kinde when one heareth God speake to him as Abimelech here or an Angell as Ioseph Matth. 1. or some man as Paul Act. 16.9 And these more noble dreames are for the most part shewed to the servants of God Perer. 4. But we must take heed that we ascribe not too much to dreames and to make those divine that are not which may be thus discerned 1. The dreames which God sendeth are good and godly not favouring of any carnall thing 2. They are sent upon grave and weighty occasions 3. And for the most part to men fearing God 4. And they leave a certaine perswasion and inward sense of Godâ— presence in the soule Muscul. QVEST. VII Why the Lord saith of Abraham he is a Prophet Vers. 7. DEliver the man his wife againe for he is a Prophet and he shall pray c. 1. Some make this clause for he is a Prophet a reason of the former sentence of delivering his wife because he being a Prophet did know that he had not come neare her and therefore Abimelech need not doubt to deliver her Iunius Perer. 2. Or he is a Prophet and deare unto me and the wrong offered to him I will revenge as done unto my selfe Iun. 3. Because he is a Prophet marvell not that this punishment is laid upon thee for doing wrong to such an excellent man Calvin 4. But it is better referred to the words following he is a Prophet and an holy man and therefore shall pray for thee and his prayers shall prevaile Musculus QUEST VIII Of divers kindes of prophesying THis word Prophet or to prophesie is diversly taken in Scripture 1. He is called a Prophet to whom things secret and hid were revealed and the knowledge of things to come by the spirit of God such in times past were called seers 1 Sam. 9.9 2. They were called Prophets among the heathen whosoever could foretell things to come as some did by the subtilty of Satan so Saint Paul calleth Epimenides the Cretensian Prophet Tit. 1.3 Thirdly they were called Prophets that had a speciall gift to indite hymnes and songs to the praise of God 1 Chron. 25.3 Ieduthun is said to have prophesied upon the harpe 4. They were said to prophesie which did imitate onely the Prophets outward gesture when they were beside themselves as Saul prophesied when the evill spirit came upon him 1 Sam. 18.10 that is his outward gesture and behaviour was as of a man beside himselfe 5. They were so called Prophets that were Expounders and Interpreters of Scriptures so is it taken 1 Cor. 14. so Aaron was Moses Prophet Exod. 7.1 that is his spokesman Exod. 3.16 QVEST. IX Two sorts of Prophets BUt a Prophet is taken properly the first way whereof there were two sorts 1. They were called Prophets which had secrets revealed unto them to publish by writing and preaching to the people and in this sense the word Nabi a Prophet commeth of Nub which is to speake 2. They also were called Prophets who though they preached not yet God revealed many things unto them and used them familiarly and in this sense Nabi shall be derived of ban which is to understand of this sort was Abraham a Prophet To stat Oleaster ex Perer. QVEST. X. How Sarah is said to be Abrahams sister Vers. 12. YEt in very deed she is my sister c. 1. Neither is their opinion sound that thinke Sarah to have beene Abrahams owne sister by his father not by his mother sic Lyppoman Satus Cajetanus for such mariages were not in use among the faithfull in Abrahams time 2. Neither was she the daughter of Terah his brother adopted by Terah for Abraham saith she was the daughter of his father 3. Therefore Chrysostomes sentence is to have bin preferred that holdeth Sara to have bin the daughter of Haran Arbahams brother whom Thare had by one woman Abraham by another this Haran died a long time before his father so that Sarah after the death of her father might very well be called the daughter of Terah because he was her grandfather and he was also in stead of her father being dead 5. And whereas Abraham saith In very deed shee is my sisterâ— he saith not that she was properly his sister being his Neece but he saith In very deed to free himselfe from the suspition of lying See more of this matter Gen. 11.4.18 QVEST. XI How much the sickle was in values Vers. 16. A Thousand peeces or sickles of silver The common sickle neither was of so little value as one Ribera affirmeth out of Budeus as equivolent to the Atticke drachma or groat which is the eighth part of an ounce 2. Nor yet doth it countervaile foure drachmaes or groats as Iosephus 3. Nor an whole ounce as Hierome 4. But the common sickle doth weigh ten gerahs the sickle of the Sanctuary was double of twenty gerahs in weight Exod. 30.13 and every gerah did weigh sixteene barley cornes so that the common sickle did weigh 160. barley cornes that is two drachmaes and somewhat more Iunius and therefore the 70. translate the sickle didrachma a double groat that is a quarter of an ounce about fourteene pence starling QVEST. XII Who is said to be the vaile of Sarahs eyes Vers. 16. HE is a vaile of thine eyes to all that are with thee c. 1. This is neither to be referred to the gift which Abimelech gave 1. As though he had given
by his holinesse goodnesse c. doth pledge them that unlesse that be which he saith he will lose them and swearing by himselfe he bindeth his Godhead for the performance as though he should say in effect If this be not let me be no more God Calvin QVEST. XXI Why the Lord tooke an oath BUt further it will be asked what need God had to take an oath seeing the word of God is certaine of it selfe and need no confirmation and an oath is used in doubtfull cases but to God nothing is doubtfull or uncertaine an oath is used when the party cannot be credited without an oath but Abraham did beleeve God The answer then is this 1. The Lord sweareth not to any such end as though any more credit and certainty by his oath might bee wonne unto his promise 2. And yet wee take not this to bee a metaphoricall speech onely with Cajetan that God is said to sweare by himselfe 3. But the Lord taketh an oath ad ampliorem confirmationem fidei nostra for the better confirmation of our faith and hee doth it the Apostle saith ex abundanti more abundantly to shew the stablenesse of his counsell Heb. 6.17 Calvin 4. Where we may note the differences betweene this oath and other oathes 1. God taketh this oath willingly not forced thereto of any necessity 2. He sweareth by himselfe as having not a greater to sweare by and Philo sheweth the reason Solus de seipso asseverare potest quia solus ipse suam novit naturam He only can beare witnesse of himselfe because he only knoweth his owne nature 3. He also further saith Sententiae nostra ex juramento fides accedit ipsi juramento ex ipso Deo fides astruitur Our sentence is credited because of our oath but this oath is beleeved because of God that taketh it QUEST XXII Whether the promises here made are new or the old renewed Vers. 18. IN thy seed shall all the nations of the earth be blessed 1. It is of all hands confessed that the other three promises were made unto Abraham before 1. That Abraham should be blessed Genes 12.2 2. That his seed should be multiplied as the starres and as the sand of the sea Genes 13.16 3. That his seed should possesse the gate of his enemies which is in effect the same with that Genes 13.12 all this land will I give thee c. God promised Abraham the land of the Canaanites which were his enemies 2. But Ambrose thinketh that this was a new blessing containing a promise of the Messiah lib. 1. de Abraham c. 8. Paulus Burgensis confirmeth the same by these reasons because Saint Paul rehearseth this as a speciall blessing concerning Christ urging these words in thy seed which are onely found here and the Lord confirmeth this by an oath as Zachary in his song maketh mention of this oath which hee sware to our father Abraham Luke 1.73 3. But these reasons are easily answered 1. Saint Paul citeth rather that promise made Genes 12.3 in thee shall all the Gentiles be blessed Galath 3.8 for hee speaketh of that promise which was made 430. yeares before the law which must needs be that former given to Abraham at the 75. yeare of his age but there will want 50. yeares of that summe if the account should begin at this time when Abraham was 125. yeares old And whereas Saint Paul also alludeth unto this place v. 16. and thy seed and so expoundeth one place by another he sheweth that in effect they are both but one promise 2. The adding of the oath maketh it not a new promise but confirmeth onely the former otherwise by this reason all these promises should be newly made seeing the oath goeth before them all and indeed not onely this promise of the Messiah but the other also concerning the possessing of the land of Canaan was ratified by an oath Exod. 13.5 Perer. 4. Wherefore here is no other promise made to Abraham but such as he had heard before but the same more amply and fully confirmed by an oath and againe renued both to Abraham and Isaack in which two respects this promise is more excellent than the former Calvin QUEST XXIII How Saint Paul applieth this word Seed only to Christ. 3 to the Galath HEre by the way it shall not be amisse to explane that place of Saint Paul Galath 3.16 where the Apostle presseth the word seed shewing that because he saith seed not seeds it must bee referred to one namely Christ. The Jewes doe make two principall objections against this place 1. They urge that this word metaphorically taken for the of-spring of men is a nowne collective never used in the plurall number but put in the singular only signifieth a multitude as likewise doth the word populus vulgus people commonalty c. Answer 1. True it is that the word Zeraugh in the singular number doth often signifie a multitude but sometime in Scripture it is restrained to one as Gen. 4.25 the name of seed is given to Seth the Lord hath appointed me another seed for Habel Genes 21.13 Ismael is called Abrahams seed Wherefore it is not enough to say that this word in the singular is sometime taken for a multitude unlesse they could shew it so to be used here Beza 2. The Apostle then being not ignorant of the phrase and usage of the Hebrew tongue doth not contend about the word but the sense that the word seed in this place is not taken for seeds that is many but for seed that is one specially Perer. 21. They object further that whereas it is said In thy seed shall all the nations of the earth be blessed this is but a forme of blessing by way of comparison like to that Gen. 48.20 God make thee as Ephraim c. Ans. 1. If this speech did onely shew a forme not the cause of blessing it need not have beene said in thy seed but in thee that is Abraham God make thee like Abraham 2. Where such formes of blessing are used they are restrained to Israel as in the place alleaged Gen. 48. In thee Israel shall blesse but here all nations shall bee blessed how should it come to passe that all nations should not blesse themselves but bee blessed but in being called to the knowledge of God which is by Christ wherefore these words shew the cause of blessing not the forme Calvin Now then their objections being thus answered I will shew the right meaning of the Apostle 1. I first reject Hieromes collection reproved by Erasmus Paulum hoc argumento abusum apud crassos Galataâ— that Paul abuseth this argument having to doe with the dull Galathians for it becommeth us not so to think of so grave an Apostle writing by the Spirit of God 2. Neither is it enough to say that Paul by the same Spirit whereby Moses did write did understand him to speake of Christ Cajetan in 3. ad Galat. for Paul having to
birth of Esau and Iacob which was 15. yeare before Abrahams death and 63. yeares before Ismael died for Abraham lived 175. Ismael 137. yeares and where Isaack was younger than Abraham by 100. and than Ismael by 14. they are found so long to have lived after the birth of these twins from hence then it is evident that the order of time is not alwayes observed in the sacred histories but that sometime is set downe first which was done last 3. Doct. Against the casting of mens nativities Vers. 23. THe elder shall serve the younger This example is urged by Augustine against the Genethliakes that is casters of mens nativities for hereby the vanity of their observations appeareth in that these two twins conceived at once and borne together were of such divers natures and qualities August de civit Dei lib. 4. c. 5. And whereas they answer that in the birth of twins there may bee great diversity by reason of the swift motion of the planets which change their aspects and conjunctions every moment as one Nigidius Figulus would demonstrate by the example of a wheele which while it was swiftly carried about he marked twice with inke which markes when the wheele had left running were found not to be farre asunder whereby he would insinuate that in a small distance of time a great part of the celestiall globe may be turned about But to this fansie Augustine answereth that if the celestiall motions be so swift and continue not in one stay then hardly can any man discerne under what constellation any is borne and Gregory thus wittily derideth their follies that if Esau and Iacob were not therefore borne under one constellation because one came forth after another by the same reason neither can any be borne under one constellation because hee is not borne all at once but one part after another Hâ—m 10. sup Evangel 5. Places of Confutation 1. Confut. Against Limbus patrum Vers. 8. WAs gathered to his people c. This the Popish writers do understand of the fathers in Limbus patrum whither Abraham also went sic Lyran in Gen. 49. Rupert lib. 6. in Gen. cap. ult Contra. 1. The place to the which Abraham went is called Abrahams bosome Luke 16 which Augustine by no meanes thinketh to have beene a member or part of hell as they make Limbus 2. The Apostle sheweth to what people the faithfull are gathered Ye are come c. to the company of innumerable Angels c. to the spirits of just and perfect men Heb. 12.22 23. Where then the spirits of just men were there also were the Angels for so we read that Lazarus soule was carried by the Angels into Abrahams bosome But the Angels are not in Limbus patrum upon this reason Lyranus refuseth the interpretation of Augustine and Tostatus who by this people to the which Abraham was gathered understand the society of Angels which is in no place but heaven Lyranus also holding that all the just men from the beginning of the world went to Limbus is confuted by Paulus Burgens who saith that Abraham was the first that went to Limbus because of him first this phrase is used in Scripture That he was gathered to his people Thus we see that these Patrons of Limbus cannot agree among themselves for what certainty of opinion can there be which is not grounded upon Scripture 2. Confut. Election is not of good works foreseene Vers. 23. THe elder shall serve the younger S. Paul inferreth upon this text that wee are not elected by workes but according to the purpose of him that calleth Rom. 9.11 here then the errour of the Pelagians is confuted who taught that men were elected for their good workes fore-seene of God before But this errour is repugnant to Scripture Eph. 14. He hath chosen us in him that we should be holy he saith not because we were holy so that good workes are not a precedent cause of our election but a consequent effect thereof 3. Confut. The soules merited not before they came into the body HEre also that errour ascribed to Origen is overthrowne who thought that the soules have a being before the bodies and that they are disposed of in this life according to the merit of the former life which they lived in before they entred into the body for the Apostle expounding this place saith before they had done either good or evill and immediately before yer the children were yet borne Rom. 9.11 therefore before they were borne they had neither done good nor evill 4. Confut. S. Paul alleageth the examples of Esau and Iacob not for temporall election or figuratively onely of eternall but originally and properly IT is therefore evident 1. That neither Moses writing this prophecie The elder shall serve the younger did not only speake of the externall inheritance and preeminence of Iacob before Esau neither did Paul so understand Moses for then the example had not beene pertinent to S. Pauls purpose who goeth about to prove these two things that all are not the children of promise which are the children of Abraham after the flesh which he shewed by the instance of Ismael and Isaack vers 7. The other point is that Gods election is of grace not by workes as appeareth in the example of Esau and Iacob wherefore the one was hated of God the other loved before they had done good or evill If the Apostle then had brought in an example of temporall election it had been impertinent seeing thorowout the Chapter he treateth of eternall 2. Neither yet was this outward preheminence of Iacob and refusall of Esau a signe onely and figure of their eternall election and reprobation as Lyranus in 1. Malach. And therefore not directly implied in the words but so applied by the Apostle for as the Preacher saith No man knoweth either love or hatred of all that is before them Eccles. 9.4 that is Gods love or hatred is not discerned by the condition of outward things 3. Neither is it the literall and historicall sense only to shew that Esau was temporally rejected but. S. Paul by his divine spirit doth draw it to a mysticall sense as Pererius thinketh in 25. Gen. numer 45. for S. Paul understandeth Moses no otherwise than Malachy did Esau have I hated Iacob have I loved chap. 1.1 who out of Moses words inferreth a conclusion of Gods everlasting love toward Iacob 4. Wherefore the truth is that the very literall and proper sense of these words The elder shall serve the younger written first by Moses and cited by S. Paul doth principally describe the everlasting state and condition before God and are especially to be referred to the celestiall inheritance but secondarily the promise of the externall inheritance of Canaan is here also comprehended This may be made evident by these two reasons 1. That is the proper sense of the place which is principally and chiefly intended by the Spirit but so is this spirituall sense as the
so saith he the word signifieth in the Punicke language but we must not fâ—tch the originall of an Hebrew word from another tongue 5. Wherefore the best reading is he found mules that is first coupled divers kinds together the â—e asse and the mare of whom came the mules thus the word is best interpreted though it be only found in this place both because the circumstance of the place giveth it for hee kept his fathers asses as also the thing may bee noted for the strangenesse of it being a mixture of divers kinds against nature and therefore the mules ingender not and forbidden also by Moses law Levit 19.19 Thou shalt not suffer thy cattell to gender with other kinds sic Musul Mercer Iun. Rupert Lyran. c. But Pererius misliketh this opinion though with no great reason QUEST XII Of Dishon and Aholibamah Vers. 25. THe children of Anah were these Dishon and Aholibamah c. 1. This Anah is not the same which in the verse before is said to have found out the mules but he is the fourth son of Seir named before vers 20. for the generation of Seirs seven sonnes is set downe in order It seemeth then as there were two called Anah one the brother of Sibeon vers 20. the other the son of Sibeon vers 24. so there were two women of the same name Aholibamah one the daughter of Anah Sibeons brother here mentioned the other the daughter of Anah Sibeons son the wife of Esau vers 2. so that this Aholibamah is not the same with the other as Iunius with some other Hebrews thinke 2. So Dishon here is the sonne of Anah the fourth sonne of Seir there is another Dishon also brother to Anah the fift sonne of Seir whose generation is expressed verse 27. there is a third Dishon or Dishan brother to this last Dishan the 7 sonne of Seir who is called Dishan vers 21. with this difference the first Dishon is written Dishon with van without jod the second the seventh sonne of Seir Dishan with jâ—d without van the third the sonne of Anah without either jod or van although this difference bee not alwayes kept for vers 26.28 they are both called Dishan with the same letters QUEST XIII Of the number and time of the kings of Edom. Vers. 31. THese are the kings that reigned in the land of Edom c. 1. The Hebrews are somewhat curious who against these eight Kings of the Edomites set as many kings of Iudah Saul Isboseth David Salomon Rehoboam Abia Asa Iehosaphaâ— during whose time there was no king in Edom but in the reigne of Ioram Iehosaphats sonne the Edomites rebelled and made themselves a king 2 King 8.20 that king of Edom in the time of Iehosaphat was no absolute king but a Viceroy deputed by the Iewes 1 King 22.47 Beside they note that Edom had 8. kings because Iacob 8. times calleth Esau Adonai Lord Mercer 2. He meaneth not those kings of Israel which succeeded after Saul as Mercer for there were many more kings in Edom before Saul was elected their king though I deny not but Moses by the spirit of prophecie did foresee that there should be kings in Israel as he describeth the duty of a king Deut. 17.3 Moses then meaneth before there was any certaine forme of government or supreme magistrate in Israel that is till his time who is said to be as a king Deut. 33.5 sic Aben Ezra Iun. though learned Mercerus mislike this opinion QUEST XIV Bela the sonne of Beor neither Balaam nor Balac Vers. 32. BEla the sonne of Beor 1. This neither could be Balaam that troubled Israel as some thinke who neither was a king nor yet an Idumean but a Syrian 2. Nor yet Balac as the Septuagint reade who was the sonne of Zippâ—r not of Beor and king of the Moabites not of the Edomites Mercer and this Bela being the first king of the Edomites was long before the time of Moses QUEST XIV Of what country and kindred Iob was Vers. 33. IObab the sonne of Zerah of Bozrah 1. This neither was Iob that famous man for his patience whose book is canonicall as thinketh Tostatus and it is affirmed by the Septuagint in the end of Iob that he was this Iobab the sonne of Zerah the sixt from Abraham for there is great difference in the names Iob is written with aleph in the beginning but Iobab without aleph Mercer Againe Iob dwelt in the land of Huz but this Iobab was of Bozrah in the confines of Moab and Idumes neither can it be gathered that Iob was a king though hee were a man in authority for his wisdome and justice 2. Some affirme Iob to be a Canaanite and apply that place Numb 14.9 where it is said of the Canaanites their shield is gone from them unto Iob who while he lived by his righteousnesse delivered Canaan R. Salomon 3. Cajetan thinketh that Iob was an Arabian of Arabia-Petrâ—a But it is not like that Iob so vertuous a man came of cursed Cham the father of the Canaanites and Arabians and all the rest of Iobs friends were either of Abraham Nachor or Esâ—u whom hee calleth his brethren 4. Neither was Iob of the posterity of Naeâ— or Abrahams brother which is the opinion of Hierome Lyranuâ— with some others for though Huz were one of Nahors sonnes yet it is more like that the first Huz the sonne of Aram of Sem Genes 10.22 gave denomination to Iobs country and as Elihu one of Iobs friends was a Buzite of Nahor Iob. 32.2 so Bildad was a Shuite of Abraham by Keturah Eliphaz a Temanite of Esau therefore that concludeth not that he descended of Nahor 5. Nor yet doe I thinke that Iob was of the posterity of Esau which is the common opinion of Chrysost. Augustine Theodoret and of the new writers Mercer Perer. with others 1. For though the daughteâ— of Edom be said to dwell in the land of Huz Ier. 4.21 because Edom had so farre extended their habitation yet they were two divers and distinct countries in themselves as may appeare Ierem. 25.20 21. where Huz and Edom are named asunder 2. And what though Eliphaz one of Iobs friends be a Temanite of Esau so was Eliâ—u a Buzire of Nahor 3. Neither is it like that Huz the sonne of Dishan the Horite that dwelt in the land of Seir before the Edomites Genes 36.28 gave that name unto Iobs country which is Tostatus opinion but of the first Huz of Aram as is before said was that country so called Iun. 4. I thinke it therefore more probable that Iob came of Abraham by Keturah as Bildad the Shuire was of Shuah Abrahams sonne by Keturah whom with the rest Iob calleth his brethren And these sonnes of Keturah are said to be sent into the East country Genes 25.6 and Iob is said to be the greatest of all the men in the East Iob. 1.3 Abraham also had a greater care to instruct his sons and to command
of the time as they imagine as though marriage were a pollution either of time place or person 6. Places of exhortation and morall use 1. Morall To cleanse our selves when we come before God Vers. 14. HE changed his raiment and came to Pharaoh As Ioseph changed his outward raiment and put off his filthy clothes when he came into the Kings presence so ought wee to cleanse our hearts and sanctifie our soules when we appeare before the Lord Muscul. as the Preachet saith Take heed to thy foot when thou entrest into the house of God Eccles. 4.17 2. Morall Not to glory in our gifts but to referre all to the praise of God Vers. 16. WIthout me God shall answer Ioseph doth extenuate his owne gifts detracteth from himselfe and giveth the glory to God so wee should not rejoyce in any thing that is in us but acknowledge every good gift to be from God for as the Apostle saith Neither he that planteth nor he that watereth is any thing but God that giveth increase 1 Cor. 3.7 3. Morall Gods speciall care in providing for his Church Vers. 16. GOd shall answer for the wealth of Pharaoh Though God had great mercy upon Pharaoh and all Egypt in forewarning them of the great famine to come that they might aforehand make provision for it yet Gods speciall care and providence watched over his Church in Iacobs house that they might be preserved as Ioseph himselfe acknowledgeth God sent me before you to preserve your posterity in this land Gen. 45.7 4. Morall Wisdome not to be despised though cloathed in rags Vers. 15. I Have heard say of thee thou canst interpret c. Though the Butler before making mention of Ioseph for feare rather than of love lest by others it might have beene made knowne to Pharaoh how Ioseph had expounded his dreame in prison did in tearmes disgrace him saying he was a young man a childe in a manner an Hebrew who were an abomination to the Egyptians and a servant or bondslave vers 12. yet Pharaoh disdaineth not to take counsell of him we should not then despise wisedome though cloathed with rags not contemne the graces of Gods spirit in poore and base men to the world Mercer Muscul. Thus saith the Prophet There was found a poore and wise man and he delivered the City by his wisdome Eccles. 9.15 5. Morall Famine is unsatiable Vers. 10. THe leane kine did eat up the seven fat kine c. and it could not be knowne that they had eaten them When God sendeth the judgement of famine there is not onely an outward want but there is also a greedy appetite within that cannot be satisfied and that which is eaten is not seene in the body as these seven leane kine were never the fuller nor fatter though they had swallowed up the seven fat and well liking kine so the Prophet saith He shall snatch at the right hand and be hungry and eat at the left hand and not be satisfied Isay 9.20 This judgement God sendeth upon men for abusing of plentie and he which eateth and drinketh of wantonnesse more than sufficeth is justly punished with a greedie and doggish appetite that never can have enough 6. Morall Men of gifts must be called to publike office Vers. 38. CAn we finde such a man as this in whom is the spirit of God Pharaoh thinketh Ioseph a fit man for government because he was indued with the graces of the Spirit So none should bee called to place of rule and oversight in Church or Common-wealth but such as are thereunto fitted and furnished with convenient and sufficient gifts as Numb 11.17 those Elders which were chosen to beare part of the burden with Moses received also part of his spirit 7. Morall The Kings office to provide for the want of his people Vers. 55. THe people cried to Pharaoh and he said goe to Ioseph Although the people knew that the King had deputed Ioseph the chiefe officer for corne yet they make their complaint to the King It then belongeth to the King to provide for the necessities of the people and to see that his officers doe their duty so the woman in time of famine cried to the King Helpe my Lord O King 1 King 6.27 CHAP. XLII 1. The Method or Argument of the Chapter IN this chapter first is set downe the comming of Israels sonnes into Egypt wherefore they came to buy food vers 1 2. which of them came all but Benjamin and why left he should die by the way vers 4. Secondly the manner of their entertainment in Egypt is described from vers 7. to v. 26. 1. Ioseph dealeth roughly with them in charging them to be spies vers 7. to 16. then in detaining Simeon and binding him before their eies till such time as they brought Benjamin vers 20. to 24. other interlocutory speeches are inserted of the Patriarkes among themselves in confessing their sinne toward their brother vers 21. 2. Ioseph sheweth this kindnesse to his brethren in causing their money to bee put in their sacks mouth vers 25. Thirdly their returne home is expressed 1. What happened in the way as they went that in opening of their sacks they found their money 2. The report and narration to Iacob of their manner of handling and entertainement in Egypt 3. The refusall of Iacob to send his sonne Benjamin with them although Ruben earnestly perswaded him 2. The divers readings v. 1. Why are yeâ— negligent or sloathfull H.S.C. why gaze yee or looke ye one upon another B.G.T.P. heb v. 2. Buy us necessaries from thence H. buy us food S.G. corne B. buy us from thence T.C.P. heb v. 4. 36. Lest he take hurt by the way H. be sicke by the way S. die in the journey C.G. lest destruction befall him B. T. P. asâ—n destruction death v. 7. He considered what he should say unto them C. he made himselfe strange unto them caeâ—er v. 9. Ye are come to consider the passages of the land S. to see the weakenesse or nakednesse caeter v. 11. We are peaceable men and intend no evill H. we are peaceable and no spies S. we meane truly and are no spies B. G. we are true or honest men and no spies C.T.P. heb cun right true v. 16. By the health of Pharaoh H.S. by the life of Pharaoh C.B. G. so may Pharaoh live T. P. heb Yee shall be carried away S. ye shall be in bonds caet v. 19. Carry the corne which ye have bought for your houses H. carrie the corne which ye have bought S. carrie the corne which faileth in your houses C. carry corne for the famine of your houses G. to put away the famine of your houses B. P. carry corne the famine whereof is in your houses T. carry corne of the famine of your houses· heb v. 25. To fill their sacks with corne H.B.G. to fill their vessels or instruments with corne C. T.P. calah a vessell v. 30. Put us
excellent and he shall be nourished with the delights of Kings C. Assher his bread shall be fat and he shall give pleasures for a King caet v. 21. Nepthali his lot shall fall in a good ground c. they shall praise and blesse over them C. Neptali a trunke or post remissus sent backe sending forth beautie in the branch S. Nepthali as an hinde let goe or sent forth giving goodly words caet aial signifieth an hart and a post oomer a word amir an high branch v. 22. Ioseph a sonne increasing H.S.C. a fruitfull bough cater ben sig a sonne and a bough Pleasant to behold H.S. as a fruitfull bough beside the fountaine caet gnen sig an eye and a fountaine His daughters ran upon the wall H.P. my young sonne returne unto me S. two tribes shall come out of his sonnes and shall receive their part and inheritance C. his small branches run upon the wall caet baenâ—th daughters branches v. 22. The men of dissention C. the archers or shooters caet v. 2.44 Their bowes were broken with strength S. his how abode strong caet jashab to sit to rest to continue The sinewes or strings of his arms were dissolved H.S. the arms of his hands were strengthened T.B.P. the hands of his arms were strengthened G. phazzaz to strengthen From thence Israel is strengthened of God thy father S. of whom was the feeder appointed by the stone of Israel G. of him shall come a shepherd or herd-man B the stone of Israel T.H.B.P. the Chalde translateth here very corruptly comming nothing neare the text thus the prophecie was fulfilled in them because he kept the law in secret and propounded his constant hope then gold was put upon his armes c. v. 25. The blessing of the earth having all things S. the blessing of the deep beneath caet With the blessings of thy father and mother C. with the blessings of the breasts and the wombe caet v. 26. The blessing of thy father and mother above the blessing of the stable hills S. the blessings of thy father shall be added above the blessings of my fathers C.B.G.P. the blessings of thy father are strong with the blessings of his fathers H. or of mine elders T.H. he Har an hill harah a father a progenitor v. 26. In the blessings of the everlasting hills S. untill the desire of the everlasting hills come H. which the Princes have desired which were since the world C. to the utmost hills of the world B. to the end of the hills of the world T.G. ta ah sig to limit avah to desire which was ruler over his brethren S. which was a Nazarite or separate among his brethren caet nazar to separate v. 27. In the land of Benjamin shall dwell the majestie of the temple and in the possession thereof the sanctuarie evening and morning shall the Priests offer sacrifices and in the evening they shall divide the rest c. the rest agree in the vulgar reading v. 31. There they buried Leah S. there Leah lyeth buried H. there I buried Leah caet v. 32. The possession of the field and cave therein of the sonnes of Heth. S.T. the purchase of the field c. of the sonnes of Heth. B.G.C.P. chanah sig both to possesse purchase this verse is omitted in the vulgar Latine 3. The Explanation of doubtfull questions QUEST I. Of the propheticall testament or Iacobs in generall Vers. 1· THen Iacob called his sonnes c. 1. Iacob not by any naturall instinct as some hold an opinion that the soule is more divine and apter to foretell things to come when death approcheth as Xenophon reporteth of Cyrus lib. 8. Plato of Socrates in apolog but by a divine inspiration doth prophesie what shall befall his children as Isaack did blesse his two sonnes Gen. 27. Moses the tribes of Israel Deut. 33. David blessed Salomon 1 Chron. 29. our blessed Saviour praied for his disciples immediately before his death Ioan. 17. Perer. 2. Iacob doth not blesse all his children three of them he censureth for their sinne Ruben Simeon Levi but Moses blesseth all the tribes Deuter. 33. the cause is not as R. Salomon imagineth that Iacob purposed to blesse all but being forsaken of Gods spirit and beside himselfe he falleth into a fit of phrensie which were impious to thinke Perer. 3. Some make question whether Iacob spake these words or Moses rather so penned them Mercer But it is more like that Iacob being moved by the spirit spake after this concise manner as a prophet though not altogether in the same forme of words· 4. Some doe wonder how Moses should come by the knowledge of these words which Iacob spake 200. yeares before to his sonnes in a corner they may as well muse how Moses should describe the particular places of the land of Canaan which hee never saw and set downe the historie of the creation which things Moses might have by godly tradition but most of all by the revelation of the spirit Calvin 5. Iosephus is too slender in the reporting of this propheticall speech of Iacob making onely mention thereof in generall that he prophesied how his children should inherit the land of Canaan lib. 2 antiquitat Some other have beene too bold to forge other fables upon this occasion as Origen maketh mention of a booke entituled The narration of Ioseph the sonne of Iacob tom 2. in Ioâ—uâ— out of the which he citeth certaine testimonies to prove the incarnation of Angels and the prognostication of things done in the world by the starres but Athanasius in Synops. holdeth this to be a forged booke so is that other called The testament of the twelve Patriarkes mentioned by Origen hom 15. in Iosun ex Perer. Some also of our own have beene too bold in allegorizing Iacobs words whereas the literall and historicall sense is full enough and containeth excellent matter Calvin QUEST II. What last times Iacob speaketh of GAther your selves c. I will tell you what shall come in the last daies 2. He calleth all his children to be present who were not all before assembled when Iacob blessed Ephraim and Manassâ—h and he stirreth them up also to attention to consider diligently what he saith Mercer 2. We need not with Rupertus by Iacobs sonnes to understand his spirituall seed the Church of Christ seeing this prophecie was literally accomplished in his carnall ofspring 3. By the lust daies wee understand not onely the times of the Messiah as David Kimhi Hierome and Lyranus will have it alwaies taken in the prophets but sometime it betokeneth the age next ensuing as Dan. 2.28 God sheweth the King what shall be in the latter daies that is vers 29. what shall come to passe afterward some part of his dreame fell out in the next times and age after Nabuchadnezzar Like as then in this place Iacob speaketh of the comming of the Messiah vers 10. so also he propesieth
Such things as went before as The occasion which was their grievous oppression in Egypt chap. 1. The preparation of the instruments of their deliverance of Moses chap. 2 3 4. and Aaron chap. 4. with their message to Pharaoh chap. 5 6. The meanes procuring their deliverance those ten severall plagues which were sent upon Egypt described from chap. 7. to chap. 12. 2. Their deliverance it selfe consisting of their Departure out of Egypt with the manner thereof and institution of the Passeover chap. 12. and their going forward in their journey c. 13. Their passing thorow the red sea with the destruction of the Egyptians chap. 14. Their thanksgiving chap. 15. â— In the constitution of the Church is set forth 1. The provision of things necessarie for them as 1. Their foode chap. 16. and water for their thirst chap. 17. 2. Defence from their enemies as the Amalekites chap. 17. 3. A politike order set for government c. 18. 2. The prescription and promulgation of lawes Morall chap. 20. with the preparation thereunto chap. 19. Judiciall belonging to the policie of the Common-wealth chap. 21. to 24. Ceremoniall touching The sacred things of the Tabernacle chap. 25.27.30 The Tabernacle it selfe c. 26.27 The Ministers of the holy things the Priests and Levites Their institution with their holie garments chap. 28. Consecration ch 29. The workmen and instruments chap. 30. 3. The execution and practice of their people partly in Their disobedience to the Morall law in their apostasie and idolatrie chap. 32. with their reconciliation chap. 33.34 Their obedience concerning the ceremonials Of the people in bringing stuffe to make the Tabernacle and other holy things chap. 35.36 Of the workmen in making all things according to the patterne chap. 36. to 39. Moses in approving the worke chap. 39. and disposing it chap. 40. 3. Certaine generall questions out of the whole booke explaned QUEST I. Concerning the inscription of the booke THis booke is called in Hebrew of the first words velle shemoth that is and these are the names of the Greekes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus of the miraculous going of the Israelites out of Egypt Simler The inscription of the bookes of Scripture is of three sorts for it is taken either from the persons that wrote them as the bookes of Esay Ierem. c. or whereof they be written either in generall as the bookes of Ioshuah and of the Judges or in part as the bookes of Samuel or else from the things entreated of as the booke of Leviticus Numbers c. or of the first words of the booke as Genesis is called of the Hebrewes beresheth in the beginning Leviticus veâ—â—kra and he called c. which are the first words of the text and so also is this booke named as is said before Iun. and the reason of it may be this because where the writer of any booke of Scripture left it without name they of elder time for reverence and religion sake did forbeare to give it any title Simler QVEST. II. Of the computation of yeeres comprehended in the storie of Exodus COncerning the continuance of time and number of yeeres which are comprehended in this booke they are found to be 142. as may bee thus gathered From the death of Ioseph to the birth of Moses are yeeres 60. from the birth of Moses unto the departure of Israel out of Egypt are yeeres 80. chap. 7.7 from the departure of Israel thence unto the Tabernacle erected was one yeere chap. 40.17 Iun. These two latter numbers are certainly gathered out of the Scripture only the first may be doubted of which is thus also warranted all the time of the peregrination of Abraham and his seed in Egypt and Canaan maketh 430. yeeres Exod. 22.40 this time beginneth when Abraham was called out of his countrie and 30. yeeres was run at the birth of Isaack who at 60. begat Iacob Gen. 25.26 who at an 130. went downe into Egypt unto Ioseph Gen. 47.9 who being then 39. yeeres old and dying at an 110. Gen. 50.26 lived after that yeeres 71. then put hereunto 80. yeeres of Moses age all maketh joyning the summes of 30.60.130.71.80 together yeeres 371 there remaineth then the summe of 59. yeeres or 60. to make up the whole summe of 430. yeeres QUEST III. Whether Moses were the writer of this booke NOw that Moses was the pen-man and writer of this booke the spirit of God being the author and inspirer thereof it is diversly evident 1. for Moses testifieth of himselfe that he wrote all the words of the Lord Exod. 24.4 which are contained in this booke 2. The Scripture so divideth the bookes of the old Testament that they were written either by Moses or some other of the Prophets Luk. 16.31 3. Our Saviour alleaging a certaine place out of this booke doth call it the booke of Moses Mark 12. 26. Have you not read in the booke of Moses so also Luk. 20.37 And that the dead shall rise againe even Moses shewed it beside the bush when he said c. QUEST IV. Whether Moses Iudiciall lawes do now necessarily bind the Civill Magistrate BUt whereas in this booke divers both morall ceremoniall and Judiciall lawes are prescribed whereof the two first there is no question but that the one doth bind us still and the other is abrogated only concerning the Judicials of Moses it is controverted whether Christian Magistrates are bound to observe them which Judicials being of three sorts either such which are annexed to the Morall law as the punishment of adulterie and murther and disobedience to parents with death and such like or such as were appendant to the Ceremoniall law as the punishment of those that touched any dead thing or that came neere a woman in her monethly course and such like or such as belonged to the peculiar policie and state of that Common-wealth as concerning the yeere of Jubile the raising up of seed to the brother departed in marying his wife and such like of the two latter there is no doubt made but that the one is abrogated together with the ceremonies whereon they attended the other as proper to that government are now determined only the third kinde of Judicials remaineth about the which great question is made how farre Christian governours are obliged to the same For the discussing of which question 1. I neither am of their opinion which thinke that the Judiciall law is left to the libertie of the Christian Magistrate to adde to it and take from it and to alter it as shall â—e thought fit for the time and manner of the countrey for this were 1. to be wiser than God to leave altogether those directions and rules of justice which he hath set downe and the Apostle saith the foolishnesse of God is wiser than men 1. Cor. 1.25 that which seemeth to be meanest of the Divine orders is farre beyond the wisest humane inventions 2. And there is but one Law-giver that
delivered to the Egyptians the grounds of these artes who yet is more likely to have beene the inventor of husbandrie and other such profitable trades than of the mysticall arts and sciences 4. Therefore the more probable opinion is that by whomsoever the first seeds of this mysticall profession were sowne among the Egyptians it is not to be doubted but that by Iacobs comming downe but especially Iosephs long time of government their knowledge was much increased the scripture bearing witnesse hereunto Psalm 105.21 He made him Lord over his house to teach his Senators wisdome and by the cohabiting of the Hebrewes 215. yeeres in Egypt the Egyptians might profit more in the profession of wisdome which that superstitious people might with their gentilismes and superstitions intermingled change and alter And for the truth hereof that the Egyptians learned many things of the Hebrewes this may serve as an evidence that in Herodotus Diodorus Siculus and other waiting of the ancient Egyptians many things are found having some conformity with the doctrine law and usages of the Hebrewes ex Pererio QUEST XVI Why it pleased God that Moses should be instructed in the Egyptian learning NOw it pleased God that Moses should be thus trained up in the wisdome of the Egyptians and have a courtly bringing up that by this meanes he might bee instructed in the government of the Common-wealth and be prepared for that publike function which he should afterward be called unto So David was taken from the flocke and brought up in Saules court to learne the discipline of the Kingdome Though it pleased God to use the ordinary meanes for Moses instruction yet he alwayes doth not so and especially in the new Testament the Apostles were extraordinarily inspired being in humane learning altogether unexpert for there was more abundance of spirit and grace in the new Testament under Christ than in the old under the Law Simler 2. Beside Moses by this meanes became famous and got himselfe great authoritie among the Egyptians that there might be greater respect had unto his message afterward and being fully instructed in the knowledge of the Egyptians he was the better able to discerne the errors and superstitions both to convince the Egyptians and to containe the Israelites in the obedience and profession of the truth ex Perer. QUEST XVII Why Moses had this name given him Vers. 10. SHe called his name Moses 1. Concerning the imposition of the name of Moses neither is the opinion of Philo and Clemens Alexandrinus probable that it is an Egyptian name derived of Mos which signifieth water and Iosephus will have it compounded of Mos water and Ises saved for the etymon of the name is not from the water but because he was drawne and taken out as the reason is here expressed 2. Neither yet is it like that Moses was in the Egyptian language called Mueves as Iun. out of Diodâ—r Siculus or Movion as Pererius out of Aben Ezra being of the same signification which Moses is in Hebrew that is drawne out for then it is like the Egyptian name would have beene expressed as Iosephs is Gen. 41.45 and Daniels Chalde name Dan. 4.5 3. Nor yet is it probable that Pharaohs daughter having learned the Hebrew tongue of her maids did give an Hebrew name unto Moses as Eugubinus Lippom. Thostatus for seeing the Hebrewes were an abomination to the Egyptianâ— it may be thought also that they abhorred their names 4. Therefore I rather incline to thinke with Simlerus and Osiander that this word whereof Moses is derived is Massah to draw out as it is taken Psal. 18.17 Thou hast drawne me out of the waters might be common both to the Hebrewes and to the Egyptians as some words are common to divers languages both alike in sound and signification or it might be translated or transposed out of the Egyptian tongue into the Hebrew 5. But as for other names that Moses should be called by as at his circumcision Ioachim which signifieth established and afterward Melchi my King as Clemens Alexandrinus writeth wee reject them as having no ground in Scripture seeing hee is perpetually called by the name of Moses which name was by Gods providence imposed wherein is set forth the principall part of his calling to draw the Israelites out of the waters and troubles of Egypt and to lead them through the red sea and so indeed historically to draw them out of the waters QUEST XVIII Of Moses visiting his brethren Vers. 11. ANd in those daies when Moses was growne hee went forth to his brethren 1. Very little mention is made of Moses time spent in the court till he was fortie yeere old for then as S. Stephâ—n sheweth Act. 7. he began to visit his brethren like as little is expressed of the doings of Christ while he lived privately till he was thirtie yeere old Pellican 2. Iosephus writeth how in this time he warred against the Ethiopians and while he besieged Saba the King of Ethiopia his daughter fell in love with him and was married to him whom the author of historia scholast saith was Zipporah But the Scripture sheweth that she was the daughter of the Prince of Midian Perer. 3. He was now growne not onely in stature of body but in the grace and gifts of the spirit Pellican And as it seemeth having neglected and forgotten his brethren hitherto being now especially stirred up called of God he goeth to visit his brethren he did it not onely of a naturall instinct as Hilary seemeth to write 4. And this the Apostle sheweth to have beene an excellent worke of faith For 1. he refuseth to be called Pharaohs daughters sonne He renounceth his courtly life and he pleasures of Egypt 3. He preferreth the afflictions of Gods people before the pleasures of Egypt 4. He looketh unto the reward Heb. 11. Ferus But if it be asked why Ioseph did not so likewise to leave the court as Moses did I answere first that some thinke that Ioseph did in his old age leave Pharaohs court and went and dwelt with his brethren in the land of Goshen beside the case betweene Ioseph and Moses is farre divers for in Iosephs time Pharaoh was a friend to Israel now an enemy then the people were in happy case now the state is miserable Iosephs calling was to be a feeder of Israel in Egypt Moses to bring them out of Egypt Simler QUEST XIX Whether it were lawfull for Moses to kill the Egyptian Vers. 12. WHen he saw no man hee slew the Egyptian Concerning the fact of Moses in killing the Egyptian we are farre off from accusing or blaming the same which was at the first the opinion of Augustine who thus writeth against Faustus Consulta aeterna lege reperio non debuisse hominem à Mose qui nullam ordinariam potestatem habebat quamvis improbium ocâ—idi I finde in the eternall law that Moses having no ordinary power ought not to have killed no not a wicked man
worthie si quis salva fide refugiat periâ—ulum instans If one not violating his faith doth shun the instant danger unlesse we will say that Christ when he escaped out of their hands that sought to stone him did it of feare Luke 4. But I rather preferre the 7. exposition before touched QUEST XXII Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath beene made of that place to the Hebrewes it shall not be amisse briefly to shew the meaning of those other words of the Apostle vers 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt 1. We refuse here the exposition of Lyranus that he calleth the rebukes of Moses the rebukes of Christ because by faith foreseeing what Christ should suffer hee by Christs example was confirmed to endure the like for in this sense they are Moses rebukes rather than Christs 2. Neither are they called Christs rebukes because they were such as Christ commendeth Blessed are they that suffer persecution for righteousnesse sake Matt. 5. 3. or for that Christ was to come of that people and therefore their rebukes are counted the rebukes of Christ Cajetan 4. or because Moses was a figure of Christ and suffered the like rebukes because that as Moses left the Court and palace of Pharaoh to be partaker of the afflictions of his people so Christ descending from heaven tooke upon him our infirmities Oecumenius Theophylact. 5. But they are called Christs rebukes because he suffereth in his members and accounteth their afflictions as his owne in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake which is the Church Col. 1.24 QUEST 23. Why Pharaoh sought to slay Moses Vers. 15. PHaraoh heard of this matter and sought to slay Moses The causes why Pharaoh sought Moses life Iosephus alleageth to be these three 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians 2. They feared him as like to be one that aspired to great matters and might seeke some innovation and change in Egypt 3. The Egyptian Priests did prophesie of him that he was like to prove very dangerous to Egypt By these meanes the King was incensed against him But I rather approve that which Philo writeth that Pharaoh was not so much moved against Moses for the death of one Egyptian as for that by this he perceived that Moses was a friend and favourer of the Hebrewes whom he accounted his enemies and an enemie to the Egyptians his subjects and friends Philo lib. 1. de vita Mosis QUEST XXIV The causes why Moses lived in exile and banishment 40. yeares Vers. 15. THerefore Moses fled Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham and that tenne yeeres onely remained of the affliction of the people which was to continue 400. yeeres in one place and other Genes 15.13 Moses thought to prevent the time there being but tenne yeeres to come and therefore God punished his presumption with fortie yeeres exile But this cannot stand with the Apostles testimonie of Moses that by faith he forsooke Egypt if it were a worke of faith how could it be a punishment for his presumption Therefore the causes of Moses flight and exile are better touched by Ferus 1. That the people should not depend upon man but trust in God for their deliverance 2. That Moses might be weaned altogether from the pleasures of Egypt and delicate life in Pharaohs Court 3. That he might be taught that the deliverance of Israel should not be by sword or strength but by the spirit of God 4. To punish the peoples ingratitude for not more thankfully accepting of this benefit that God had stirred them up a deliverer for not onely this Hebrew whom Moses rebuked rejected his calling but generally all the people made light of it as S. Stephen sheweth Act. 7.25 QUEST XXV Of Midian what countrie it was and where situate Vers. 15. ANd dwelt in the land of Midian 1. This was the chiefe Citie of the Midianites so called of Midian one of the sonnes of Keturah by Abraham it was situate in Arabia upon the red sea as Iosephus 2. Hierome saith there were two Cities of this name one on the South part of Arabia by the red sea the other by Arnon and Arcopolis the ruines whereof were to be seene in his time 3. The whole Countrie was called Arabia where the Midianites Amalekites Israelites dwelt together Philo. And these Arabians were called Petrei of their metropolis or chiefe Citie Petra Borrh. 4. This Midian was not farre from Mount Sinai for thereabout did Moses keepe his father in lawes sheepe Exod. 3. and thither came Iethro with Moses wife and children and S. Paul placeth Sinai in Arabia Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication Numb 25. These Midianites oppressed Israel seven yeeres of whom Gideon slew 135000. Iud. 8. QUEST XXVI Rehuel Iethro Hobab whether the same Vers. 18. ANd when they came to Rehuel their father c. This Rehuel was not the same with Iethro as the Septuagint and Latine translator here read Iethro and as Hierome thinketh they were two names of the same man 2. Neither had he foure names Iethro Rehuel Hobab Keni as Thostatus Lyranus for Hobab was the sonne of Rehuel Numb 10.29 and hee was called Keni of his nation and countrey because he was a Kenite Numb 24.21 Iunius 3 Pererius also is deceived thinking that Hobab was not Moses father in law but his wives brother and his father in lawes sonne because saith he Moses father in law departed from them at Mount Sinai Exod. 18. but Hobab staied with them still and was their guide in the wildernesse Numb 10.31 But Pererius herein erreth also for these two stories of Iethro and Hobab Exod. 18. and Numb 10. must be joyned together they were both one man and hee tooke his leave of Moses as it is shewed Exod. 18. but he returned againe unto them before they departed from Sinai to be their guide as Moses requested Numb 10. and it is like he brought his kindred and family with him because the Kenites are read afterward to have cohabited with Israel Iudg. 1.16.4 Wherefore Rehuel was grandfather unto Moses wife called also their father after the manner of the Hebrewes Iethro and Hobab are the same for they are both said to be the father in law of Moses Exodus 18. and Num. 10.29 and Hobab and Iethro was the sonne of Rehuel ibid. Iun. QUEST XXVII Whether Rehuel were Prince and Priest of Midian Vers. 16. ANd the Prince of Midian c. The Hebrew word is Cohen which signifieth both Prince and Priest and one that is preferred or exalted in any office or authoritie as Davids sonnes are called cohanim
originall NOw whereas after the 22. verse the Septuagint and the Latine translator doe insert a whole verse of the birth of Eleazar with the reason of the imposition of his name all which is not in the Hebrew in this place but is transposed hither from the 18. chap. of Exodus vers 4. Bellarmine would therefore make us beleeve that herein the Latine text is perfecter than the Hebrew because mention is made onely of one of Moses sonnes whereas he had two lib. 2. de va Dei cap. 2. Contr. 1. It followeth not because some thing is omitted in one place to be inserted in another that therefore the Hebrew text is defective as S. Marke making mention of one blind man chap. 10.46 and S. Luke likewise chap. 18.36 whereas S. Matthew speaketh of two blind men chap. 20.29 are not therefore defective So neither is the Hebrew here thought to be wanting expressing onely one of Moses sons seeing the other is supplied chap. 18.2 And if the Septuagint is to be justified here then let them be borne out also for adding five more of Iosephs posteritie Machor Gilead of Manasseh and Suâ—â—am and Taam and Edom of Ephraim Genes 46. which are not mentioned in the Hebrew as not then borne but borrowed from the 26. of Numb and 1 Chron. 7. Likewise Exod. 6.19 the Latine and Septuagint put unto Moses and Aaron Miriam which is not in the Hebrew this rather sheweth great boldnesse 〈◊〉 thâ—se translators to adde that which the spirit of God passeth over in silence 5. Cont. Prayers are not meritorious Vers. 24. THen God heard their mâ—ne and God remembred his covenant The Israelites prayers are heard not for any worthinesse or merit of their sorrow but the Lord for his promise sake the foundation whereof is Christ heareth their complaint and hath respect unto them Simler Borrh. And that our prayers are not meritorious but heard in mercie Salomon sheweth Then heaâ—s thou in heaven and be mercifull to the sinne of thy people 1 King 8.24 6. Places of morall use 1. Mor. Rich and great men should have compassion on the necessities of their poore brethren Vers. 11. HE went forth to his brethren to looke on their burdens Moses though himselfe lived in all ease and courtly pleasure yet could not so content himselfe but goeth to visit his afflicted brethren and is touched in compassion towards them as Queene Hester also was moved with pity toward her people which teacheth us that rich and mighty men that are in high and wealthy place should submit themselves to take knowledge of the necessities and wants of their poore brethren therefore the Prophet reproveth the rich men of Israel that dranke wine in bowles and lived at ease but no man was sory for the affliction of Ioseph Ferus 2. Mor. Friendly admonition is not to be despised Vers. 14. WHo made thee a man of authoritie Moses here for his friendly admonition is recompensed with scornefull and disdainfull words which is the property of naturall and carnall men to repay them with evill which carefully watch over them by wholesome admonitions for the good of their soule Simler But the Wise man saith The eare that hearkeneth to the correction of life shall lodge among the wise but he that refuseth instruction despiseth his owne soule 3. Mor. Godly names to be given unto children Vers. 22. WHose name he called Gershom Moses giveth unto his sonne a name that might put both himselfe and his sonne also when he came to yeeres of discretion in minde of their state and condition that they were but pilgrimes and strangers here So did the Fathers use to give names unto their children of good signification and godly edifying that fond use therefore is to bee reproved among Christians that give names unto their children borrowed and taken from the Gentiles and such as have no good signification or which they understand not Pellican 4. Mor. Patience is necessarie in prayer Vers. 24. THen God heard their mone Yet it was forty yeeres before the Lord sent them deliverance we must not then thinke that our prayers are neglected of God if presently we see not the effect thereof but we must waite the Lords leisure and expect with patience till it bee his pleasure to performe our prayers and grant our requests Ferus S. Paul prayed thrice that is often that the pricke of the flesh the messenger of Satan might be taken from him yet was it not but the Lord gave him his sufficient grace with patience and strength to endure that combat 2. Cor. 12. 5. Mor. In affliction we must flie unto prayer ANd in that the people cried unto God in this their distresse they rebelled not nor sought to deliver themselves by their owne arme or strength it teacheth us that in all our afflictions wee should depend upon God and betake our selves unto prayer Pellic. as Saint Iames saith If any be afflicted let him pray Iam. 5.13 CHAP. III. 1. The method and parts THe generall preparation of the Instrument of this great deliverance is set forth in the Chapter going before in his preservation education persecution Now followeth the more speciall preparation in the vocation of Moses in this third Chapter and his confirmation chap. 4. In this Chapter is set forth first the preparation to his vocation to vers 7. Secondly the vocation it selfe to vers 22. The preparation consisteth partly in a vision which Moses saw both in what place vers 1. what vision it was vers 2. how Moses behaved himselfe vers 3. partly in the voice of God which Moses feared wherein Moses is charged what he should doe vers 4.5 and the Lord proclaimeth who he is vers 6. The vocation of Moses is either a generall charge or commandement to goe unto Egypt where 1. Moses office is injoyned him of God vers 10. with the occasion thereof the afflictions of the people vers 7. the twofold end thereof to deliver them out of Egypt and to bring them into the good land of Canaan vers 8.2 Moses excuseth himselfe 1. By his infirmity where the Lord satisfieth him by that present signe and assuring him of the future event that they should serve him in that mount vers 11 12. 2. By pretending the curiosity of the people in inquiring after his name that sent him verse the 13. where the Lord also satisfieth him by shewing his name vers 14 15. Beside the generall charge followeth a particular direction what course hee shall take to vers 19. and what effect it shall have For the first there is prescribed whom hee shall joyne with him the Elders of Israel vers 16. what he shall say unto them vers 17. what they shall doe goe unto Pharaoh vers 18. The effects or events are foure 1. Pharaoh shall refuse to let them goe vers 19. 2. The Lord will worke signes and wonders 3. Then he will send them out vers 20. 4. They shall goe out richly with ornaments and jewels vers
were expelled thence and the Saracens surprised it as it is shewed before 2. But this fertilitie was much increased by the blessing of God as the Lord promiseth unto his people if they would feare him and serve him Levit. 26.4 5. and specially the extraordinary blessing of God upon the 6. yeere is an evident argument thereof which did yeeld increase sufficient to serve them for three yeeres for the seventh yeere the land did rest and the eight yeere they began to sow so that they did eat of the fruit untill the 9. yeere Levit. 25.22 3. But this blessing of increase and abundance was after turned into drinesse and barrennesse because of their sinne as the Lord threatneth that their heaven should be as iron and their earth as brasse Levit. 25.19 And in the time of the Macchabees the great increase of the sixt yeere was much abated for their store was soone eaten up so that they were oppressed with famine 1. Macchab. 6.53 54. Perer. And therefore it is no marvell if the fruitfulnesse of that land now being inhabited by the enimies of God be not answerable to the commendation given unto that Country in former times QUEST XVIII Whether the Cananites were a peculiar people by themselves INto the place of the Cananites 1. Iunius thinketh that this was the generall name of all those nations which inhabited the land of Canaan and that the particular and severall kindes of people are named afterward 2. But though sometime this name be generall unto all the rest as they are mentioned among the sonnes of Canaan Gen. 10.15 yet here and in some other places the Cananites are taken for a severall nation from the rest as Gen. 15.20 there are ten severall kindes of people rehearsed that dwelt in Canaan of which number the Cananites are reckoned in the eight place Piscator 3. And indeed it may diversly appeare that the Cananites were the same whom the Grecians call Phoenicians as Andreas Masius hath well observed in his learned commentaries upon the booke of Ioshuah for first the Septuagint in the fifth of Iosuah for the Cananites reade Phoenicians and the woman whom our Saviour dispossessed of a Devill by Matthew is called a Cananitish woman by Markâ— a Syrophenician beside these Cananites are said to dwell by the sea Num. 13.30 where the Phoenicians also inhabited likewise as Homer setteth forth the Phoenicians by their merchandise and traffike by sea and so consequently their deceit in bargaining so also the Cananites are noted in scripture for their craft Hosâ—a 12.7 and their marchandise insomuch that a merchant is called a Cannanite as Prov. 31.24 She giveth girdles to the Cananites or merchants Perer. QUEST XIX How many nations of the Cananites and why they were cast out THe Cananites the Hittites and the Amorites c. 1. There are here but six nations rehearsed the Girgashites are omitted the same number is not alwayes observed sometime they are all comprehended under the name of the Amorites Gen. 15.16 sometime of the Hittites Iosh. 1.4 sometime 3. nations are only numbred for the rest as the Hevites Cananites and Hittites Exod. 23.28 sometime ten nations are rehearsed as beside the usuall seven the Kenites Kenazites and Kadmonites Gen. 15. But usually these seven are named the Hittites the Girgashites the Amorites Cananites Perizzites the Hevites and Jebusites as Deut. 7.1 and so S. Paul testifieth that seven nations were cast out of the land of Canaan Act. 13.19 2. The Girgashites are omitted some thinke because they willingly gave place to the Israelites as the Hebrewes thinke and Augustine reported that the countrie people of Africa being asked whence they are will answer that they were Cananites they might then depart out of Canaan into Africa Siml But the contrary appeareth Iosh. 11.20 that all the Cananites were hardned saving of the Gibeonites It is more like that they were not a nation of any great power and therefore are not reckoned here by themselves but counted among the rest 3. Now in that God promiseth unto the Israelites their Country beside that the Lord may freely dispose of the earth being the supreme Lord thereof these Cananites were of the posterity of Cham and so under the curse and beside because of their sinnes wherein they continued without repentance they deserved justly to be deprived of their Countrie Ferus QUEST XX. What made Moses so unwilling to take this calling upon him Vers. 11. WHo am I that I should goe unto Pharaoh 1. Moses doth not of diffidence or disobedience refuse but of humility and modesty excuseth himselfe as Esay saith hee was a man of polluted lips Isa. 6.5 and Ieremie that he was a child Ier. 1 6. Simler And thus by making himselfe unable and unsufficient the Lord enableth him Pellican 2. Moses excuseth himselfe both by the unfitnesse of his person and the greatnesse and difficulty of the worke Iun. And hee knew that both he was odious to Pharaoh and all the Egyptians as also not well accepted of his brethren as appeared by that unthankfull Hebrew that upbraided him in whom was discovered the minde and affection of the rest Simler 3. But this is to bee marvelled at that Moses being so couragious and forward in Egypt in slaying of the Egyptian should now bee so unwilling wherein the like thing might befall him which was seene in Peter who offered himselfe to suffer much for Christ untill the time came so Moses might then of a forward spirit put forth himselfe having not yet weighed the weightinesse of the calling which was an act of his faith yet mixed with some humane infirmitie Simler QUEST XXI What signe it was that the Lord promised to Moses Vers. 12. THis shall bee a token unto thee that I have sent thee c. The most here doe understand this signe and token to bee that which followed afterward that they should serve God in that mountaine as the Lord gave Hezekiah a signe of deliverance which came to passe afterward that two yeeres they should eat of the frâ—it of the earth that sprang of themselves and the third yeere they should sow and reape 2. King 19.29 which things were fulfilled afterward Simler And the reason is because that which God promiseth nothing can hinder and certainly shall bee accomplished and therefore the signes which are to come doe helpe to confirme the faith Pellican Contra. But this seemeth not to bee the sense 1. Because of the perfect distinction athnah comming betweene which breaketh off the first clause of the sentence from the latter part 2. That instance given of the signe to Hezechiah proveth it not for at that time by reason of the invasion of the enemies which had invaded the Country by the space of two yeeres they lived of such things by the extraordinary blessing of God as the earth brought forth of it selfe Iun. and therefore that signe was in part fulfilled already 3. It is true that whatsoever God promiseth cannot be hindred
therewith as a child halfe consumed in the mothers wombe Numb 12.10 Iunius QUEST V. Whether the third signe of turning the water into bloud were shewed at this time Vers 9. IT shall bee turned into bloud Iosephus thinketh that this signe as likewise the two other were done in this place But the truth is as Philo noteth that the other two were shewed now the third was done in Egypt because hee is bid to take of the water of the river that is of Nilus Perer. 2. This miracle seemeth to bee divers from that chap. 7. of turning the waters of the rivers into bloud for there the waters in the rivers are changed here the water is taken out of the river there the waters so continued 7. dayes but here the water is powred upon the dry land and so it is like it was soone dried up of the earth and returneth not into his kinde as in the two first miracles And againe Aaron is said to have done these miracles in the sight of the people vers 30. but the waters of the rivers were not yet turned into bloud therefore in this place those signes are shewed which should serve principally to confirme Moses calling before the Israelites which afterward as occasion was offered were done also before Pharaoh Simler 3. And this signe of turning water into bloud did signifie that the time was at hand that God would judge the Egyptians for the death of the infants whose bloud they had shed in the waters Lyranus Simlerus QUEST VI. Whether in these miracles there were a substantiall change NOw here it will be demanded whether these conversions and changes were verily and substantially done or they so appeared only 1. But it is not to be doubted of for the very substance and nature of these things for the time was changed 1. Because the word and the thing must agree together Now the Lord saith that the water shall be turned into bloud therefore it was turned but the Hebrew phrase is more significant shall bee into bloud so the rod was into a serpent that is turned or changed 2. The sense both of the sight and feeling discerned them to be truly changed 3. Because it is not impossible or hard with God the creator of the substance to change the substance 4. Such were these conversions as that of water into wine by our Saviour Christ at the marriage feast Ioh. 2. which was a true conversion Simler 2. And this is one speciall difference betweene the miracles which are wrought by God and such wonders as are wrought by Satan these are done in truth the other in illusion as our Saviour saith A spirit hath not flesh and bones as ye see me to have Luke 24.39 that is spirits may assume a shape but a true body Satan cannot counterfeit as Hierome saith Signa qua faciebat Moses imitabantur signa Aegyptiâ—rum sed noâ— erant in veritate The signes of the Egyptians did counterfeit the signes which Moses did but they were not in truth for the rod of Moses devoured the rods of the Egyptians QUEST VII Whether Moses indeed had an impediment of speech and what it was Vers. 10. I Am not eloquent c. but I am slow of speech and slow of tongue 1. Some thinke that Moses spake thus only of modesty and humility Borrh But it appeareth by the Lords answer that hee had some want in his speech 2. Others judge that Moses thus speaketh by way of comparison that since God had talked with him which they define to be three dayes taking those words simply according to the letter as they are in the Hebrew I am not eloquent from yesterday to yer yesterday whereas he seemed somewhat before now hee seeth that his eloquence is nothing Origen in cap. 3. Ruperius But these words yesterday and yer yesterday doe for the most part signifie indefinitely the time past as Gen. 31.2 Labans countenance was not toward Iacob as yesterday and yer yesterday and so it is taken here and the rather because these two times are distinguished I am not eloquent yesterday and yer yesterday and that which followeth no not since thou spakest with thy servant and beside Moses after this complaineth that hee was of uncircumcised lippes Chap. 6.12 Hee therefore only at this time seemeth not so to bee 3. Some thinke that Moses indeed was astonished at this vision and thereby began to be as speechlesse Osiander Pellican But that infirmity continued afterward as is before shewed and therefore it was not procured by his present astonishment 4. Others do thinke that Moses had indeed an impediment of speech but it was onely in the Egyptian language which he might have forgotten in this long time of his exile Hugo S. Victor But beside that it is not like that Moses could forget that language wherein he had beene trained up 40. yeeres he simply complaineth of his utterance 5. Therefore it is most like that Moses had some naturall impediment in his speech and some one or more of these defects either that hee was a man of few words not flowing in speech for so it is in the Hebrew a man of words which the Chalde translateth a man of speech or that he was not a man of choice words not eloquent as the Latine readeth or that he was of a slow tongue as the Latine so it is in the Hebrew of a heavy tongue or of bad pronuntiation as the Septuagint reade of a small voyce for he saith that hee was both of an heavie or slow mouth and of a slow tongue 6. But that seemeth to be one of the Hebrewes fables that Moses by this meanes became a man of imperfect speech that when Pharaoh playing with him had set his crowne upon his head and he had cast it downe which one of the Egyptian Priests interpreted to be an ominous signe against Pharaoh and his Kingdome then to trie the childs innocencie they put a burning cole to his mouth by the which the top of his tongue was seared and so the child thereupon began to stammer in his speech Perer. 7. Now it pleased God to make choice of such an unlike instrument one of an imperfect speech that God might have all the glory of this worke and nothing should be ascribed unto man As for the same cause our Saviour made choice of his Apostles from simple and unlettered men to whom he gave the gift of utterance and of divers languages Theodoret. 8. But here it will bee objected that S. Stephen saith of Moses that he was mighty in words and in deeds Act. 7.22 How then could he be imperfect and defective in speech To this some answer that he was mighty in invention and disposition not in elocution for so the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well bee referred to the inward conceit of the minde as to the words of the mouth Simler But this rather may bee answered that as S. Paul saith of himselfe though
hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of God 2.
forth serpents of a sudden Contra. The excellency of the agent doth adde to the manner of the worke as to doe it sooner or better it addeth noâ— to the matter Angels working by naturall meanes doe it more admirably than nature can worke it of it selfe but beyond the strength of nature or against the course of nature they can doe nothing 3. Pererius misliking both these answers of Cajetane yet consenting to his opinion for the truth of this miracle addeth a third that Satan fetched those serpents and suddenly transported them into this place and suborned them in stead of the rods Cont. But the text saith the rods were turned into serpents the serpents then were not brought from any other place but there changed or seemed so to be Againe as here they turne their rods into serpents so afterward did they change water into bloud but that was not by transportation for from whence could Satan convey such abundance of true lively bloud which is not ingendred but in the body neither have they power to alter substances it was therefore done by collusion and so was this 3. Wherefore the founder opinion is that those serpents which the Egyptian Sorcerers brought forth were only such in shew not indeed or in truth so Iosephus writeth that the Magicians serpents In speciem ac similitudinem verorum serpentium reptasse did creepe in shew and likenesse of true serpents lib. 2. antiquit cap. 15. And Iustinus Martyr Those things which the Magicians did by the helpe of the Devill spectantium oculis praestigias offundebant did dazle and deceive and as it were cast â— mist before the eyes of the beholders quaest Orthodox 16. Tertullian Mosis veritas mendacium Magorum devoravit Moses trueth devoured their lie lib. de anima Gregor Nyssenus saith they were visus deceptione serpentes serpentes onely in the mistaking of the fight Ambrose calleth it commentitiam emulationem a fained emulation in cap. 3.2 Epist. ad Timoth. Hierome saith imitabantur signa quae faciebat Moses sed non erant in veritate They did imitate the signes which Moses did but they were not in truth lib. 2. advers Iovin The reasons of this opinion before alleaged are these 1. because solius divinae potestatis est It belongeth onely to the power of God to convert a dead substance into a living creature Rupert 2. Moses true serpents devoureth the other which Iosephus and Ferus urge as an argument that they were imaginary 3. Other signes which they did were only imaginary as the turning of water into bloud as is before shewed and so this also QUEST XXII By what meanes Satan deluded Pharaoh with a shew of serpents THis being then thus resolved upon that those were but serpents in shew and to the outward sense this counterfeit signe might be wrought two wayes by the operation of Satan 1. Either by the confounding the inward sense and phantasie of the beholders that they imagined to see that which was not as sicke men of phrensie doe conceive they see strange sights and there is no question but that the Devill can effect whatsoever by diseases or other naturall meanes may be wrought 2. Or else which is more like Satan did forme such a shape and shew of spirits as before is shewed that the Devill hath such power by illusions apparations and phantasies to deceive as the Apostles seeing Christ walking upon the seas supposed it had beene a spirit Phantasma that is a phantasticall apparition Mark 6.49 Ex Perer which sheweth that such illusions were usuall QUEST XXIII Why the Lord suffered the Sorcerers of Egypt to shew such contrary signes NOw the Lord suffered the Magitians thus by their lying signes to contend with Moses for divers weighty causes 1. That by this meanes Moses the faithfull servant of God and true Prophet might be the better knowne as darkenesse maketh the light more glorious and sicknesse health Chrysostome So Saint Paul saith There must bee Heresies that they which are approved among you might bee knowne 1. Cor. 11.29 2. That Moses might be freed from the imputation of being a Sorcerer which thing some have not beene affraid to object and a difference might appeare betweene his working by the power and in the name of God and of the Sorcerers working by the power of Satan Rupert 3. That thereby it might be made manifest how the truth hath alwayes gainesayers and is never without contradictions and oppositions as Lucifer opposed himselfe to God in heaven Cain to Abel in earth Ismael was against Isaack the true Prophets were molested by the false Thus Saint Paul collecteth that as Iannes and Iambres withstood Moses so these also resist the truth 2. Tim. 3.8 Perer. 4. Hereby also it is manifest how according to the common saying the Devill is Gods ape that he taketh upon him to imitate and counterfeit Gods workes that therefore wee should examine such workes and signes whether they be of God that wee be not deceived and as the Apostle saith cry every spirit 1. Ioh. 4.1 5. Another reason is that seeing the Devill by his ministers can doe such strange things that the servants of God bee not offended when thy see wonders and signes to be done in the false Church by Heretikes or Idolaters the instruments of Satan 6. This was permitted for the triall of the faith and constancie of Moses and Aaron and the rest of the Hebrewes whether because of the contrary signes they would doubt of the truth of Gods promises Perer. 7. And for the further hardning of Pharaohs heart as hee had deserved by his former sinnes that God might take occasion thereby to worke all his wonders in Egypt Simler Ferus Borrh. QUEST XXIV Whether Pharaoh being deceived by the Magicians false signes be thereby excusable BUt seeing these Magicians by their Satanicall craft doe so strongly deceive whether is Pharaoh to be excused that he doth not acknowledge Moses to be the Minister and Prophet of God To this the answer is that this notwithstanding Pharaoh is not to be held excusable because there are evident signes to have discerned betweene the working of the one and of the other so that Pharaoh could not plead ignorance To omit the differences before noted Quest. 20. how that true miracles differ from false in the power of working in the quality of persons that worke the worke it selfe the manner and the end which differences are not so easie to be discerned of all there were besides most notorious workes that discovered the hypocrisie and weaknesse of those Sorcerers 1. Moses serpent devoured theirs which required a greater power 2. They could counterfeit the like plagues but they could not remove the true plagues as Moses did 3. They faile in their working they could not bring forth lice nor counterfeit any of the plagues following 4. The plagues doe fall upon the Sorcerers themselves chap. 9.11 5. Lastly they themselves doe give way and confesse it was the finger of God By all these
hee doth thus collect the first plague of converting the waters into bloud continued seven dayes chap. 7.25 then upon the eight day came the frogs and the next day after chap. 8.9 which was the ninth they were taken away upon the tenth day the lice were sent upon the eleventh day the swarmes of noisome flies are threatned upon the next day being the twelfth they are sent and the morrow after they are taken away chap. 8.29 which was the 13. day upon the 14. the fifth plague of the murrane of cattell is threatned the morrow after it is sent chap. 9.6 which was the 15. day upon the 16. day the sixt plague of botches and sores followeth the 17. day the 7. plague of haile is threatned sent the next day chap. 9.18 which was the 18. day and taken away the next which was the 19. day on the 20. day the 8. plague of grashoppers is threatned sent the 21. day and removed the 22. day the three dayes following the thicke darknesse came chap. 10.22 the 23.24 and 25· dayes upon the 26. day Pharaoh expelled Moses from his presence and about midnight following the beginning of the 28. day the first borne were slaine So that from the first plague to the last there was not above a moneth the last plague then of the slaughter of the first borne falling upon the 14. day of Nisan the first moneth of the Hebrewes the first began about the middle of Adar the last moneth which answereth to our February as Nison doth unto March Pererius And that it is more likely that all these plagues came together in the space of one moneth rather than of twelve moneths it may thus appeare first because the plagues following one immediatly upon another without any pause or respite they were so much the more grievous and this was the strong hand of God whereby Pharaoh was constrained to let Israel goe chap. 6.1 Secondly the plagues were such as Egypt never saw nor felt before chap. 9.24 and 10.14 and if they had continued long the Egyptians could not have endured Thirdly whereas the Israelites spent full forty yeeres in the wildernesse Iosh. 5.6 and Mosâ—s was 80. yeere old chap. 7.7 before any of the plagues began and 120. yeere old in the end of the 40. yeeres travell in the wildernesse Deut. 34. much time could not bee spent in Egypt after the hand of God by the ministry of Moses began to worke upon them QUEST XXX Whether the good Angels or bad were the ministers of the Egyptian plagues COncerning the author of these plagues there is no question but that they came from God who thereby did most justly punish the Egyptians for the unjust vexation of his people for so the Lord saith He will smite Egypt with all his wonders chap. 3.20 But there ariseth a greater doubt who were the ministers of these plagues whether the good angels or evill 1. Genebrard thinketh because it is said Psalm 78.49 By the sending of evill Angels that the evill spirits were executioners of these plagues But Augustines reason is very strong against this opinion for in the two first plagues which were counterfeited by the Sorcerers it is evident that the evill Angels were doers by whom the Magicians wrought they certainly were not the ministers of the true plagues for then as he saith Angeli mali ex utraque parte consisterent the evill Angels should be of both sides hinc illos affligentes inde fallentes afflâ—cting the Egyptians on the side and deceiving them on the other If the evill Angels then were not ministers of the first plagues neither were they used in the rest and beside we have a more evident argument that when in the third plague the Sorcerers attempted to doe the like they could not the Lord inhibited and restrained the evill spirits that they should worke no longer by their ministers the Sorcerers If the Lord restrained their power then he loosed it not or used it 2. Wherefore they are called evill Angels not in respect of their office but of the effect because they were messengers and ministers of evill plagues Perer. 3. But I thinke with Iunius that it is not necessary here to understand Angels for those ministring spirits but the word malacâ— may here signifie messengers and is referred to Moses and Aaron that were the messengers and ministers of these plagues And this interpretation is confirmed by two reasons because in this historie it is directly expressed that most of the plagues were procured by Moses and Aaron as the three first by Aaron the sixt seventh eight and ninth by Moses the fourth and fift though it be not expressed yet it may bee supposed to bee done by the same instruments and againe that place Psalm 105.26 may helpe to expound this Hee sent Moses his servant and Aaron whom he had chosen they shewed among them the message of his signes The messengers then and ministers of these evill plagues were Moses and Aaron 4. Yet I deny not but that God used also therein the ministry of his Angels as it is evident in the last plague of the destruction of the first borne Exod. 12.3 but the meaning of this place in the Psalme is more properly referred to Moses and Aaron And although God useth both the ministry of good Angels in punishing the wicked as in the overthrow of Sodom and Gomorrha and of the evill sometime to trie the righteous as in the temptation of Iob much more in judging the wicked yet in this place for the reasons before alleaged the good Angels are thought rather to have beene used than the evill QUEST XXXI For what ends and causes the Lord wrought such wonders in Egypt THe ends wherefore it pleased the Lord thus to judge Egypt and to shew his mighty workes were divers 1. That the Lord might take just revenge of the Egyptians for the unrighteous vexing and oppressing of his people Exod. 4.23 2. That they by this meanes might bee forced to let Israel goe Exod. 6.1 3. That Gods power might bee knowne to all the world which exceedeth the law of nature or naturall things and that his justice might be made manifest in judging the wicked so the Lord saith For thâ—â— cause have I appointed thee to shew my power in thee and to declare my name throughout all the world Exod. 9.16 4. That the Hebrewes and people of God hereby might perceive the singular care and love of God toward them as Moses urgeth Deut. 4.20 The Lord hath taken you and brought you out of the iron fâ—rnace out of Egypt 5. That the fame of these great workes might keepe other nations in feare and awe of them by whom they should passe that they should not molest or trouble them neither that the Hebâ—ewes should be affraid of them so Rahab saith Iosh. 2.10 We have heard how the Lord dried up the water of the red sea before you when yee came out of Egypt To this purpose the
of light much more take upon him the shape of a Prophet Out reasons are these 1. Tertullian saith Absit ut animam cujusquam sancti à daemone extractam credamus Far be it from us to thinke that the soule of any holy man can bee brought out by witchery lib. de anima Pererius answereth that the Witch called not up Samuel but it was Gods worke to send him preventing the Witches enchantments Contra. But this is not to bee admitted because the Scripture calleth it an abomination to the Lord to aske of the dead Deut. 18.12 the Lord would not be accessary to any thing which is an abomination before him 2. The true Samuel would not have suffered Saul to have worshipped him with a religious worship as the counterfeit Samuel doth so reasoneth Augustine Pererius answereth that this was not such adoration as is due unto God but that reverence which may be yeelded to Angels and Saints Contra. There are but two kindes of adoration a civill and religious the religious veneration is onely due unto God and therefore refused by the Angel Revel 22. the civill this was not as appeareth by Sauls submisse behaviour and superstitious devotion 3. This Samuel saith Why hast thou disquieted me But Samuels soule being at rest in Abrahams bosome was out of the Devils reach he could not disquiet it Pererius answereth that Saul did disquiet it occasionaliter by giving the occasion not efficaciter as being the efficient cause thereof Contra. But if Samuel spake these words then hee was in truth disquieted the question is by whom if not by the Devils meanes occasioned by Saul than by God but I thinke it will not bee confessed that God disquieteth the soules of his Saints being at rest 4. If the Lord vouchsafed not to answer Saul when hee lawfully sought unto him neither by his Priests nor his Prophets how is it like that the Lord should answer by his Prophet and when he useth unlawfull meanes Pererius answereth that God did not vouchsafe to answer him by any such meanes that hee might know that God had forsaken him but now not seeking unto God but unto a Witch God doth send him a sorrowfull message by that Prophet whom hee would not harken unto while hee lived Contra. Yet is not the objection removed that God should rather answer Saul using unlawfull meanes than when hee used lawfull first if the not answering before shewed that God had left him then the answering now by a Prophet of Gods sending argueth that hee was not altogether forgotten If it bee said that Saul knew him not to bee sent of God but raised by a Witch then it will follow that this Samuel kept him in that error without reproofe which the good Prophet would not have omitted Againe if the heavy answer and message of evill tidings was a signe that God neglected him why then did not the Lord vouchsafe to answer him before at all God would answer him neither good nor evill Thirdly this Prophet being dead could bring him no worse tidings now then he did when he lived that his Kingdome was rent from him and given to another 5. Some adde this as a fifth argument that Samuel would not have said To morrow thou shalt be with mee that is in the state of happinesse seeing hee knew that the Lord had cast him off Pererius thinketh that hee did meane he should descend in generall to hell as all before Christs comming did though not to that region and place of hell Limbus Patrum where the Fathers were Contra. But first Pererius must shew us out of Scripture that there be divers hels In the parable of the rich glutton there are but two places mentioned after this life Abrahams bosome a place of rest whither the Angels carried the soule of Lazarus and a place of torment where the rich man was That Abrahams bosome was no part of hell beside Augustines opinion who cannot thinke taâ—tae felicitatis sâ—â—um membrum inferorum c. that a place of sâ—ch great happinesse was a member or part of hell the text it selfe evidently sheweth as much because it was a place of comfort and joy and of great distance from hell and the Angels of light did minister there who remaine not in the kingdome of darknesse And againe that the Patriarkes and Prophets before Christ were in heaven our Saviour testifieth Many shall come from the East and West and sit downe with Abraham Isaack and Iacob in the Kingdome of heaven Matth. 8.11 Abraham Isaack and Iacob then were now in the Kingdome of heaven and yet Christ in their opinion had not then harrowed hell nor yet emptied Limbus Patrum Some doe expound these words thou shalt be with mee generally of the state of the dead Iun. But beside the opinion of some Hebrewes that doe take these words to bee spoken of Sâ—uls particular state that he should be in some place of rest where Samuel was and hereupon they inferre that Saul died penitently where we receive their interpretation but refuse their collection as being builded upon a false ground the testimony of a lying spirit this place is like to that where David saith of his infant departed I shall goe to him 2. Sam. 12.23 which words doe not onely signifie a generall kinde of departure but a resolution in David that it was well with his child Like also unto this is that phrase Gen. 25. that Abraham was gathered to his people and in the same chapter that Ismael was gathered to his people which seemeth to insinuate that each went unto his people and that Abraham was associate unto the just and righteous departed See more hereof Quest. 15. upon Genes 25. And hereunto the Apostle seemeth to allude when he saith Hebr. 12.23 Yee are come c. to the congregation of the first borne c. to the spirits of just and perfect men shewing the society and communion which we have with the people of God gone out of the world 6. Places of Morall use 1. Mor. They that humble themselves shall be exalted I Have made thee Pharaohs God Moses who before so abased himselfe that hee by all meanes would have declined his calling excusing him by his insufficiencie now the Lord doth exalt him making him superior to Kings he should be as a God to Pharaoh not whom Pharaoh should worship but whom he should feare and stand in awe of he should be as a God to bring plagues and judgements upon him and his land and to remove the same againe Thus is that saying of our Saviour fulfilled He that humbleth himselfe shall be exalted 2. Mor. Gods commandements are simply without any exception to be obeyed Vers. 6. SO Moses and Aaron did as the Lord commanded so did they This repitition is not needlesse but sheweth that they most exactly performed all given them in charge the commandements of God must be obeyed without all exception or limitation An Emperour of Rome commanded a workman from the
the other plagues were but the Scripture maketh no mention of it as many matters of fact are omitted beside but Thostatus refuseth this conjecture for why should this bee onely here expressed that Pharaoh sent if he had done it at other times 2. Some thinke that the other plagues all but the first as of the frogges the lice and swarmes were such as Pharaoh could not send and in the plagues following but in the first Pharaoh did not then bethinke himselfe of any such thing Perer. 3. But it is more likely that Pharaoh though now twice he had been told so much by Moses did neglect to trie whether the Israelites were exempted from these plagues or no. Simler QUEST VII Why Pharaoh called not to Moses to pray PHaraoh entreated not Moses at this time to pray to God to remove this plague partly through envie and griefe to see the privilege and freedome of the Israelites which was an occasion of the hardning of his heart partly because the other plagues continued sometime and so might be remooved But this plague of mortalitie and murraine came all at once and suddenly swept the cattell away so that no remedie was left neither was there place for prayer to remoove it after this plague had suddenly smitten their cattell in all their coasts Pererius QUEST VIII Whether this plague were naturall or supernaturall COncerning the kind of this plague 1. It is evident that it was no naturall plague but supernaturall for the text saith the hand of God should be upon their cattell that is should smite them immediately no meanes being used at all not so much as Aarons rod whereby other plagues were called for And beside it was not infectious as other naturall plagues are for the cattell of the Israelites feeding among the Egyptians cattell they dwelling in the middest of them were not smitten at all with this plague Simler 2. Yet there might be some preparation unto this plague by the former as it is mentioned cap. 8.14 that the land stunke of the dead frogges and so both the aire and ground were corrupted apt to breed putrefaction Perer. But this was not the cause of the plague for if the earth and aire generally had been corrupted the men had died as well as the beasts QUEST IX Why Moses is the minister of the sixt plague Vers. 10. ANd Moses sprinkled them toward heaven 1. They both tooke the ashes out of the fornace but Moses sprinkled them toward heaven Philo saith that Aaron was the Minister of those plagues wherewith the earth and water were smitten and Moses of those which came from heaven out of the aire Augustine giveth this reason because Aarons office was to speake to the people he worketh upon the earth and water because Moses was in the things that belonged to God hee is the minister of those plagues which came from above But these are curious observations The reason rather was this they stood both before Pharaoh and therefore Moses as the chiefe whom the Lord had made as Pharaohs God he is the minister of this wonder Ferus 2. As the two first signes were of the water the two next on the earth so this is wrought in the aire Simler rather than the element of fire as Ferus QUEST X. Of the sixt plague of boyles and of the manner thereof Vers. 10. ANd there came boyles breaking out First the handfull of ashes being cast into the aire there was raised as a cloud of white dust like unto the ashes of the fornace over all Egypt which dust could not be engendred of that handfull but upon the sprinkling of the ashes the Lord by his great power caused that cloud of dust in the aire over al Egypt 2. The matter which is here used is somewhat answerable to the effect for as Moses taketh of the white ashes of the fornace so they falling upon man beast caused burning boyles which at the first swelled hoved the flesh then brake forth into sores the word here used for blisters is derived of bagnah which signifieth to boyle up as the water doth at the fire Borrh. Perer. Philo. thinketh that these sores or boiles were over al their bodie grew into one being most grievous to behold 3. This plague is answerable to the Egyptians sinne for as they oppresse the Israelites with fornace work in the burning of brick so they are punished with burning sores which came of the ashes taken out of the fornace Perer. QUEST XI Why the Egyptians are smitten with vlcers Vers. 11. ANd the boyles are upon the enchanters 1. This sheweth that the Magitians though before they had confessed the power of God yet doe persist still in their malice against Moses Simler Hereupon Cajetane thinketh that they did not acknowledge the power of God before but rather some superiour power of the spirits but this followeth not because they resist Moses still that they did not confesse the power of God before for like as the same aire that is illuminate by the sunne is darkened when the sunne is gone away so no marvell if the minds of the wicked after they have received some light be darkned againe Perer. 2. This is the third time that these sorcerers are confounded first when Aarons serpent eat up theirs secondly when their power was restrained in the third plague and now because they will not yet give over they are punished 3. Like unto these sorcerers are all unfaithfull counsellers to Princes whom the Lord in like manner will plague Borrh. And thus the Magitians of that Pharaoh of Rome are smitten with exulcerate consciences which swelling with pride and hypocrisie doe bring forth most vile ulcers of impietie Simlerus QUEST XII Of the hardning of Pharaohs heart Vers. 12. ANd the Lord hardned Pharaohs heart 1. The word signifieth to obfirme or strengthen chazak because it was a signe of strength or rather stubburnenes to stand against God there is another word used to signifie the same thing cabadh to make heavie as cap. 8.15 Pharaoh first by his owne corrupt mind hardning or making his heart heavie the Lord as by casting a heavie weight upō it maketh it heavier Iun. 2. Origen well noteth how sometime Pharaoh is said to harden his owne heart c. 8.15 sometime the Lord as in this place the first kinde of hardning is declared by the Apostle how it commeth when men by their impenitencie abuse the lenitie and longanimitie of God Rom. 2.5 But the same Apostle making mention of the other hardning by the Lord Rom. 9. he passeth it over and it may be thought to bee one of those high matters which Paul heard being taken up into paradise and is not to bee uttered Thus Origen counteth this a great secret how God is said to harden the heart And so it is yet not such a secret but that we find the same opened in scripture how the Lord by giving wicked men over to themselves and withdrawing his grace doth as
word nahal signifieth to carry which sheweth both the tender caâ—e of God that carrieth his children as the mother doth her infant in her bosome and the weaknes infirmity of the people that had need to be carried yea which is more Christ hath not only carried us but hath carried our sins Fer. 3. Two reasons Moses here useth to encourage the people not to doubt but that the Lord will protect them still because to that end he had redeemed them and beside the Lord is of great power and strength to carry them thorow all difficulties and lets whatsoever Calvin QUEST XIX What is meant here by Gods holy habitation VNto thine holy habitation 1. Some understand here mount Sinai where the tabernacle was first erected Vatab. But they were not planted in mount Sinai there they continued not as Moses saith they should be planted in Gods inheritance vers 17. 2. Some doe referre it unto the tabernacle which Moses saw by the spirit of prophesie should be erected and builded Osiander But the tabernacle was set up in the desert where they dwelt 40. yeeres in tents and boothes they were not there planted and Moses speaketh of a certaine place to the which the Lord would bring them but in the desert the tabernacle had no certaine place but was removed from one station to another 3. Some apply this speech to mount Zur Borrh. But there the tabernacle was not pitched till many yeeres after their comming to the land of Canaan 4. Therefore by the habitation of his holinesse or by his holy habitation the whole land of promise is better understood Iunius So called both because there was the Lords tabernacle where the Lords presence and as it were dwelling was and that was the land promised so often to the Fathers Pellican And the Lord wrought his signes and wonders there evident demonstrations of his presence and it was the place of the incarnation and birth of Christ. Simler QUEST XX. What nations should be afraid of the Israelites Vers. 16. THen the Dukes of Edom shall be amazed 1. Moses here sheweth by the spirit of prophesie that feare shall come upon the nations the Moabites whose feare is evident Num. 22. when Balaak hired Balaam to curse Israel the Cananites as Rahab testifieth Iosâ— 2.11 When wee heard it our hearts did faint and there remained no more courage in any of us The Edomites also were affraid which was the cause why they denied the Israelites passage thorow their country least they might have surprised it Simler 2. For the manner of their feare they shall be as still as a stone both because as a stone maketh no sound or noise so they shall not once mutter or move the tongue against the Israelites Osiand And as a stone is still without any motion or action so they shall suffer the Israelites to passe over Jordan without any resistance as is evident Iosuah 2. Iun. Obmutescent fient immobiles ut lapis They shall hold their peace and be immoveable as stones Pellican The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall become as stones that is dead hearted cold as stones through feare as it is said Nabals heart through feare died within him and was as a stone 1. Sam. 25.37 Simler QUEST XXI Why the Lord is said to plant his people Vers. 17. THou shalt plant them in the mountaine of their inheritance 1. This word of planting sheweth both the care which the Lord had of his people as the husbandman with care labour and diligence setteth his plants Simler It signifieth also the firme and sure possession which the people of God should have of that country that they should as plants take deepe rooting there as the Prophet saith in the Psalme 44.2 That the Lord had driven out the Heathen and planted them in Calvin 2. It is called Gods inheritance because it was prepared for his people adopted to be the Lords heires to whom he had given the right and privilege of the first borne before all the people of the world Exod. 4.22 Perer. 3. The whole country of Sion is understood by the mountaine of Gods inheritance because it was a land of hilles and mountaines Deut. 11.11 Iun. And with speciall relation also unto mount Sion which the Lord had chosen for his habitation as Psal. 132.13 The Lord hath chosen Sion and loved to dwell in it saying This is my rest for ever here will I dwell Calvin 4. The Land of promise is here set forth by three names It is called The mountaine of Gods inheritance prepared for the habitation of his people the place Where the Lord would dwell it should be as the palace of the great King the Lord would protect it and watch over it It is also called the Sanctuary of God for to this end had the Lord chosen that land therein to erect a tabernacle and the publike worship of God Cajetan QUEST XXII In what sense the sanctuary of the Iewes was called a firme and sure tabernacle THe place which thou hast made to dwell in 1. The Latine translator here readeth In firmâ—ssimo tabernaculo In the most sure tabernacle which thou hast made but the word is macon which signifieth a place not nacoâ— that is sirme sure yet this sense and interpretation is true that it is called a sure tabernacle as the next words shew Which thy hands have established And the Lord promised to dwell for ever Psal. 132.14 2. It was then a firme and sure habitation not as some doe take it promised so to be conditionally that if the Jewes had continued in the obedience of Gods Commandements he would have dwelt among them for ever for the tabernacle was not appointed to continue for ever but the Sanctuary and the ceremonies and rites thereof were to give place unto Christ. But it was a firme and sure tabernacle because there the Lord was publikely worshipped at Jerusalem above a thousand yeeres from the first to the last as may thus appeare At the first the Sanctuarie with the Arke was in Shilo for 300. yeeres and more from the first entrance of the Israelites untill the time of Heli the high Priest then the Philistims tooke the Arke where it stayed seven moneths after it was placed in the house of Aminadab where it continued about 50. yeeres till the eight yeere of the reigne of David then it abode three moneths in the house of Obâ—d Edom from thence it was removed to the city of David where it remained 42. yeeres till it was carried into Salomons temple where it continued about 420. yeeres from the 11. yeere of Salomons reigne till the captivity of Babylon and after the captivity the temple being reedified endured for the space of about 500. yeeres till 42. yeeres after the death of our Saviour So that from the first setling of the Arke in the temple in the 11. yeere of Salomons reigne untill the dissolution thereof 42. yeeres after Christ were about 1000.
14. yeares being then a maid of discretion when Moses was an infant exposed in the river who stood by to see what became of the child and went and called Moses mother to be his nurse Moses then being at this time 80. yeares old Miriam could not be under 90. at the least and then was Caleb but 40. when he was sent to search the land Iosh. 14.7 therefore it is not like that these two were married together especially considering that Caleb had another wife before 2. Againe this Hur was now a grave man and fit for government for to him and Aaron Moses committed the affaires of the Common-wealth when he went up into the mount Exod. 24 14. how then could he be the sonne of Caleb who was but 40. yeare old 3. That Ephrath which was Calebs second wife gave that name unto Bethlehem of whom it was called Bethlehem Ephrata but Miriam dying in the wildernesse never came into the land of Canaan and therefore of her could no place bee named there she was not then that Ephrath that was Calebs wife 4. Now whereas Hur is there said to be the sonne of this Ephrath it might be another of that name for in the Scriptures we finde that divers have had the same name Sic Lyran. Tostat. 2. Iosephus opinion then is more probable that this Hur was rather the husband of Miriam Moses sister and so he was allied unto Moses and Aaron So Procopius QUEST XV. Whether Moses lifted up his hands in prayer Vers. 11. ANd when Moses held up his hand 1. Some thinke that Moses held up his hand by course when the one hand was weary then he held up the other with a staffe in manner of an ensigne or banner Iun. But I rather subscribe here to Oleaster that hand is put in the singular for hands for it followeth afterward vers 12. that Aaron Hur held up his hands on both sides not by turnes but at once 2. Iunius also with whom consenteth Piscator thinketh that Moses did not lift up his hand as shewing the gesture of one that prayed but he lift up the staffe with his hand as a triumphant banner But against this opinion Tostatus objecteth 1. That had beene to no purpose for Moses to hold up the staffe as a signe of victory to the host because the backes of the Israelites were toward him seeing the Amalekites from the South set upon the hindermost part of the campe and then they could not turne them to see the staffe without giving advantage to their enemies 2. There had beene no force in the lifting up the staffe to get the victory therefore the efficacie was in Moses prayers to the which end he lift up his hands as the Apostle exhorteth men to lift up pure hands 1 Tim. 2.8 3. But both these opinions are better joyned in one that both Moses prayed unto God Et manuum elavatio symbolum fuit additum precibus And the lifting up of his hands was a signe added to his prayers Simler And the Chalde Interpreter expresseth the same sense that his hands were stretched out to prayer Vatab. As also the holding up of the staffe betweene his hands was a signe of the victory Moses à ux belli quidam signifer foelicem eventum ipse spondebat baculi vexilâ—â— interim prophetiae munere functus Moses the Captaine of the warre as it were the ensigne bearer did â—ssure them of good successe by the banner of the staffe not neglecting in the meane time his propheticall office Pelarg. 4. And as for the former of Tostatus reasons it cannot certainly be gathered which way the host of Israel was pitched it is no other like but that Moses staffe which he held up was in the sight of the Israelites and to that end he went up to the top of the hill and to this purpose Procopius maketh this fit allusion Populus si cernit manus legislatoris supinas vincit c. If the people see the hands of the Lawgiuer aloft they overcome but if they see them hang downe they are overcome so if one understand the law spiritually he obtaineth victorie but the contrarie falleth out if one follow the literall sense 5. But whereas some make this gesture of Moses holding his hands aloft with the staffe betweene them to be a representation of the signe of the crosse I say with Simlerus Non valde huic sententia innitâ—r ut dubia I doe not much rest upon this sentence as doubtfull QUEST XVI How Moses hands were heavie Vers. 12. MOses hands were heavie 1. The peoples sins did not presse downe Moses hands as Lyranus for then he should not have lift them up at all which is Tostatus reason 2. Neither were his hands feeble through age for 40. yeare after this when Moses was an 120. yeare old Moses was of such a perfect constitution that it is said his naturall strength or vigor was not abated Deut. 34.7 3. Neither yet is this to be imputed to Moses infirmitie of mind as our Saviour saith The spirit is readie but the flesh is weake as though Moses waxed cold in prayer Ferus 4. Nor yet doe I consent to them that thinke Moses still continued his prayers but that this remisnesse was onely in his strength Continuatus labor ab eo perferri non potuit Continuall labour in lifting up of his hands hee could not endure And yet God would have the victorie to follow the lifting up or falling of Moses hands to testifie unto the people that the victorie was onely from God to whom Moses did elevate his hands Simler For if Moses inward strength and zeale had continued all one it is like the same effect would have followed 5. Wherefore I thinke rather with Calvin Iste defectus ex singulari zeli vehementia natus est This defect in Moses proceeded not of any tepiditie or coldnesse in Moses but from the vehemencie of his zeale for while he lift up his hands Intentissime orabat magna animi contentione He prayed vehemently and with great earnestnesse of mind Vatab. The remitting of his hands then shewed an inward abating of his zeale and fervencie which may befall the most perfect men for the gesture of them that pray hath a reciprocall worke upon the affections which first doe bring forth the humble gesture of the bodie and by the same they are againe kindled and inflamed as Augustine hath this excellent saying Gestu corporis ut flexione genâ—â—m extensione manuum seipsum magis excitat homo ad orandum c. By the gesture of the bodie as the bowing of the knee the stretching out of the hands a man doth stirre himselfe up the rather to prayer and these being visibly done the invisible affection of the soule is increased and by this meanes Affectus cordis qui ut ista fierent praecessit quum facta sunt crescit The affection of the heart which went before these were done is increased when
was not before the third day 3. Neither is it like that this thicke cloud was the cloudy piller which used to goe before the host as the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the piller of the cloud and so the Chalde also for this cloud was major densiâ—r both greater and thicker for it covered all the mounâ— and by way of distinction it is called a thicke cloud Lippoman 4. In that he calleth it a thicke cloud quadrat patefactionibus veteris testamenti c. it agreeth to the revelations of the old Testament Simler Tunc cum Deus in caligine apparuit id est in umbrae figuriâ— For then the Lord appeared in a darke cloud that is in shadowes and figures Ferus 5. Beside hereby is shewed quod in praesenti non habemus nisi cognitionem anigmaticam in divinis That in this present world wee have but a darke knowledge in divine things as the Apostle saith Now wee see thorow a glasse darkly 1. Cor. 13.12 Lyran. 6. But God is said in Scripture to come metaphorically Sicut sol dicitur intrare domum vel exire As the sunne is said to come into the house or goe out when his beames only enter so God is said to come per influentiam bonitatis by the influence of his goodnesse and by illuminating the minde as here he commeth to Moses Lippom. ex Thoma QUEST XIII Why the Lord talketh with Moses in the hearing of the people THat the people may heare while I talke with thee 1. The Lord then spake not to the people out of the mount but he spake to Moses in the hearing of the people as vers 19. it is said Moses spake and God answered him by voice for God spake to Moses to this end that hee might get him credit and authority with the people which could not have beene if the Lord had spoken to all the people Tostat. 2. Beside here is a difference made betweene the Lords speaking to Moses now and afore time for then hee spake unto him secretly but now in the audience of the people Lippo 3. And whereas before God had confirmed Moses authority with miracles so now hee would by a more certaine way give him authority in speaking to him by his owne voice in the hearing of others for there may bee false miracles as it is said Antichrist shall come with lying signes 2. Thes. 2. But when God himselfe speaketh there can be no errour or doubt Tostat. 4. The makers of lawes among the Heathen to winne credit to their lawes have imagined the Gods to be the authors of them as Minos ascribed the Cretensian lawes to Iupiter Lycurgus the Lacedemonian lawes to Apollo Zoroastres the Bactrian lawes to Cramaeses Zamulxis the Scythian lawes to Vesta But those were onely devices This Law-giver Moses most certainely received his lawes from Iehovah Borrh. 5. And in that it is said that they may beleeve thee for ever God would not ad breve tempus fidem servo suo Mosi adstruere c. God would not for a short time only get credit unto Moses but that they might also beleeve him being dead Calvin QUEST XIV Why Moses is said twice to have reported the peoples words unto God Vers. 9. FOr Moses had told the words of the people to the Lord. Whereas it is said also before That Moses reported the words of the people to the Lord vers 8. 1. Some thinke this to be a repetition of the same thing which is usual in Scripture Tostat. But the Scripture useth no needlesse repetitions such as this should seeme to be if it were a bare iteration of the same thing 2. Some thinke the sentence is transposed and that both these clauses should be put together Moses told the words of the people to the Lord And when Moses had reported the words of the people c. Hug. de S. Victor But this were to teach the spirit of God to speake 3. Cajetan will have the first not to be Moses relation but onely Moses returning or intendment to report unto God the words of the people but that Moses was Praeoccupatus à Deo antequam relationem faceret Moses was prevented of God before he made relation But the words of the text are against this exposition for in the first place it is said that Moses did report their words as it is expressed afterward 4. Therefore the last clause is better thus read in the pleterpluperfect tense for Moses had reported Simler Genevens Or after Moses had reported so that this is the meaning that when Moses had related their words unto God then the Lord thus spake to Moses 5. And Moses declareth the peoples words unto God not as though the Lord was ignorant Sed ut bona voluntas populi tanquam Deo placita praesentetur But that the good mind of the people should bee presented unto God as pleasing unto him Lyran. And herein Moses shewed his good affection Gaudet de profectu populi c. As a good Prince hee rejoyced to see the people profit Ferus QUEST XV. Why they are bidden to wash their garments Vers. 10. SAnctifie them and let them wash their cloathes 1. This washing of the garments though in it selfe it was of no force to sanctification yet it had a double profitable use pertinuit ad disciplinam c. it belonged to the externall discipline to shew their reverence in the presence of God Siml As it is noted for a contempt to come with filthy garments before a great man Tostat. Beside it was Symbâ—lum interna sanctificationis it was A symbole of their inward sanctification Simler Ex his enim intelligere poterant multo magis mentem expurgari debere c. For hereby they might understand that their minde was much more to be purged Theodoret. 2. Beside admonendi erant suae impuritatis They were to be admonished of their impurity Simler That they should remember how they had beene defiled and polluted with the idolatry and other corruptions of Egypt As Iacob being to go up to build an Altar in Bethel doth purge his family and biddeth them cast away their strange Gods and change their garments Tostat. quaest 5. 3. But why they are not bid to change their garments as Iacob spake to his houshold but onely to wash them these two reasons may be yeelded because in Iacobs family there were not many and he was rich and his servants might have change of rayment but the Israelites were many and among them divers poore that had not double rayment Tostat. quaest 6. Beside the Israelites garments did not wax old all the time of their travell in the wildernesse therefore the Lord would not have these garments changed that therein they might have experience of the power and providence of God that watched over them Lyran. quaest 8. QUEST XVI Whether this were the third day of the moneth when the law was given Vers. 11. LEt them bee ready on the third
that in resâ—ect of the knowledge which we shall have in the life to come we see now but darkly and as in a cloud And to this purpose he alleageth that saying of the Apostle Now we see thorow a glasse darkly but then shall we see face to face now I know in part but then shall I know even as I am knowne 1 Cor. 13.12 Lyranus annotation therefore being so evidently grounded upon the Apostles direct words they had small reason thus to carpe at him QUEST XXXIV Of the blowing of the trumpet at the giving of the law what it signifieth ANd the sound of the trumpet exceeding loud 1. There was not there any such materiall trumpet as the Jewes imagine that it was an horne made of the Rammes hornes which was sacrificed in stead of Izbak Lyran. But such a sound was made by the ministry of Angels as if it had beene the blowing of a trumpet Tostat. for as S. Stephen sheweth they received the law by ordinance of Angels Act. 7.53 The Angels attended upon the Lord as Ministers when the law was given Simler 2. This sounding of the trumpet was a signe of the presence of God tanquam imperatore praesente as if a great Emperour were comming before whom they use to blow trumpets Chrysost. 3. Sonitus â—â—ba significat gravitatem praeceptorum c. The sound of the trumpet betokened the heavinesse of the commandements quibus indicebatur bellum homini contra seipsum by the which warre is proclaimed to man against himselfe Thomas 4. As the sounding of this trumpet made a terrible and fearefull noise Sic lex tumultum excitat in conscientia peccatorum So the law raiseth a tumult in the conscience of sinners Lippoman Tales terrores in conscientia peccatoris lex Dei operatur Such terrors the law of God stirreth in the conscience of the sinner Osiand 5. Hereby also was prefigured the office of the Levites that sounded afterward with silver trumpets which also was a figure of the silver sound which the living trumpets of the Prophets and Apostles should give in gathering together the faithfull by the preaching of the Gospell as Isaias was bidden to lift up his voyce like a trumpet Isai. 58.1 Simler Herein also is set forth the forme of Christs comming to judgement when the trump shall blow and summon all both the living and dead to give account how they have kept this law which was first given with the sound of a trumpet of the blowing of this last dolefull and dreadfull trumpet speaketh the Apostle 1 Cor. 15.52 1 Thess. 4.16 6. Oleaster thinketh that the sounding of this trumpet was a signe of the departing of the Lord from the mount and of the libertie of the people to come up but it shewed the contrary that God was then come downe upon the mount and therefore Moses bringeth the people out of their tents to meet God in the next verse Hereof see more before quest 26. QUEST XXXV Of the different manner of the delivering the law and the Gospell Vers. 16. ANd all the people that was in the campe was afraid 1. By this terrible apparition which wrought in the people such terror and feare the nature of the law is expressed which as it was delivered with feare and trembling so it worketh terror in the conscience for divine apparitions are made agreeable to the thing for the which they are shewed so the Angels appeared to Abraham in humane shape because they came to tell Abraham that he should have a sonne When the Israelites were in the fierie fornace of affliction in Egypt the Lord appeared in a flame of fire in a bush When Ioshua was to warre against the Cananites an Angell appeared with a naked sword so because a law here is given which should reveale sinne and the wrath of God against the transgressors thereof it is delivered with feare and terror Ferus 2. Herein then appeareth a manifest difference betweene the Law and the Gospell 1. In the Law-giver then the Lord appeared in fire and smoake and terrible manner but Christ came lowly and meeke to preach the Gospell 2. In the place the Law was delivered in Sinai a place of servitude the Gospel began to be preached in Jerusalem which was a figure of the new Jerusalem which is above which is free Galath 4.26 3. In the Law it selfe which is a killing letter threatning curses and damnation to all the disobedient but spirit and life is given by the faith of the Gospell of Christ. 4. In the people which received it they were then rude and ignorant as children under tutors and governours they could not see the brightnesse of Moses face but under a vaile we now under the Gospell are as the heire which is come to age and now the vaile is removed and we see the glory of the Lord with open face Simler 5. Augustine therefore well saith Brevis differentia legis Evangelii timor amor There is a short difference of the Law and Gospell feare and love for Christ did teach the Gospell in great tranquillitie Incepit sedens dulciter tradere documenta legis novae He began being set to deliver sweetly the precepts of the new law Tostat. saying Blessed are the poore in spirit c. blessed are the meeke Ita lex vetus data est cum terroribus So the old law was given with terrors Lyranus 6. Yet we are not so to conceive as though the Gospell were altogether void of feare or the Law of comfort Hic timor Evangelio quoque fuit communis This feare was also common to the Gospell as the Apostle sheweth Whose voyce then shooke the earth and now hath declared saying Yet once more will I shake not the earth onely but also heaven Heb. 12.26 Calvin And againe If the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation Heb. 2.2 Neither was the law altogether void of comfort for in that the people are not fraied away by these fearefull signes but are brought by Moses to meet the Lord it sheweth Foedus Dei tam amabile fuisse quam metuendum That the covenant of God was as amiable as it was terrible and fearefull Calvin But here is the difference The law of it selfe and properly wrought feare and terror and the Gospell peace but accidentally also there was comfort in the law as it was a School-master to bring us to Christ and terror in the Gospell to them which contemned and refused it 7. Some thinke that in this generall and great feare of the whole campe yet that Moses feared not and was therein a type and figure of such as are perfect Pellican But the Apostle sheweth the contrary that even Moses also trembled and quaked Heb. 12.21 But yet Moses was not afraid as the people were Timuit Moses sed non timore servili ut populus c. Moses feared but
thicke and darke cloud but there bright shining flames of fire like cloven tongues shewing the cleare light of the Gospell in respect of the cloudy darknesse of the Law Simler Here onely Moses was suffered to goe up the hill there all which were present received the holy Ghost here the people tremble and are afraid but there they were emboldened by the Spirit to preach the wonderfull works of God 4. Doct. By the preaching of the Word we are joyned unto God by faith Vers. 17. MOses brought the people out of their tents So Ministrorum officium est It is the dutie of Ministers by the preaching of the Gospell to draw men out of the tents of sin to joyne them unto God by faith Lippom. As the Apostle saith Faith is by hearing and hearing by the Word Rom. 10.17 5. Doct. Distinction of offices in the Church Vers. 24. COme up thou and Aaron with thee The people stand below in the campe but Moses and Aaron ascend up into the mount This sheweth the distinction of offices and callings in the Church betweene the Ministers and the people that none should take upon them the office of teaching and delivering the high things of God but they which are thereunto called as the Apostle would have every one to abide in the same vocation wherein he was called 1 Cor. 7.20 Marbach 5. Places of Controversie 1. Cont. Angels carrie not up our prayers unto God as Mediatours Vers. 8. ANd Moses reported the words of the people unto the Lord. Tostatus hereupon inferreth thus that as Moses carried up the peoples answer unto God Sie Angeli coram Deo proponunt orationes nostras So the Angels propound before God our prayers quaest 3. in fine Contra. 1. This followeth not for Moses was a messenger betweene God and his people hee was commanded to propound unto them what the Lord had said so when it can be shewed in Scripture that the Angels have the like charge from God to report our prayers the argument will follow else not 2. If the Angels should returne our prayers and sayings unto God as they doe the rest of our doings they do not as mediatours interpose themselves but onely as reporters returne as they find in the world and it is to this end as Augustine saith Vt super his Domini voluntatem consulant That they may know Gods pleasure further therein in Psal. 67. No doubt they doe observe who are faithfull and devout in prayer and who are otherwise The devill observed Iob as the Lord saith Hast thou not considered my servant Iob how none is like him in the earth Iob. 1.8 But he did it with envie the good Angels were witnesses of his pietie with joy So the Angels which were sent thorow the world returne this answer That all the world sitteth still and is at rest Zachar. 1.11 There was no devotion or exercise of godlinesse but all given to securitie and carelesnesse In this manner Angels may report as mens doings so their sayings unto God but this maketh nothing at all for the invocation of Angels which is by the Romanists hereby intended 2. Cont. That man hath no free will unto good Vers. 5. I◠yee will heare my voyce indeed and keepe my covenant c. From hence Lippoman would gather that man hath free will ad quid enim ita loqueretur c. For to what end should hee so speake if it were not in the peoples power to heare and keepe the covenant Contra. 1. If this were in mans power to keepe Gods covenant which is to observe his law and obey the commandements to what end then came our blessed Saviour to performe the law for us which wee in respect of the weaknesse of our flesh could not doe 2. Therefore these precepts are propounded in Scripture to these two ends that thereby mans drowsie nature should be stirred up to labour unto perfection and that finding himselfe to come farre short of the commandement he might see his owne weaknesse and flee for succour unto Christ. And therefore S. Paul saith that the law is a Shool-master to bring us unto Christ Gal. 3.24 3. Cont. No absolute faith or credit to be given unto teachers but as they agree with Scriptures Vers. 9. LOe I come unto thee in a thicke cloud that the people may heare while I talke with thee It was Moses credit with the people that they heard the Lord speaking with him And Moses desired no further to be beleeved than he had his warrant from God Non alio jure fidem in Ecclesia obtinuit quà m quia Dei mandata pertulit He by no other right obtained credit in the Church but because he brought the commandements of God Calvin It is therefore great presumption for those which take upon them now to bee the Pastors and Doctors of the Church to arrogate and assume more unto themselves than Moses did As the Romanists doe hold that we ought to receive all the decrees and constitutions of the Church without any further discussing We ought to take our faith and all necessary things of our salvation at the hands of our superiours Rhemist Act. 10. sect 8. We must beleeve the Church and trust it in all things 1 Tim. 3. sect 9. Whereas the Apostles themselves required not their doctrine otherwise to bee received then as it was consonant to the Scriptures for the Bereans are commended for conferring those things which they taught with the Scriptures Act. 17.11 4. Cont. Perpetuall abstinence from marriage not required of Ministers Vers. 15. COme not at your wives Bellarmine out of this text would enforce the single life of the Clergie because the people being to appeare before the Lord are commanded to abstaine from their wives Lib. 1. de Clericis cap. 19. Contra. 1. It followeth not the people were commanded abstinence for three dayes Ergo Ministers all their life should abstaine or they had wives and came not at them for three dayes therefore Ministers must have no wives 2. The practice of those times was otherwise for the Priests and Levites were married if this example pressed not them it doth not enforce perpetuall single life now 3. Neither doth the argument follow because then there was in the use of marriage in the naturall issue a legall pollution which made them uncleane untill the even Levit. 15.18 and therefore such abstinence and forbearance was required but such uncleannesse now is taken away as in like manner he that touched a dead corse then was uncleane and yet therein he sinned not there was then a kind of legall uncleannesse which was not sinne Simler 4. But so much as is morall in this precept bindeth now that to make our prayers more fervent as by fasting so by this kind of abstinence for a time is fit agreeable to the Apostles doctrine 1 Cor. 7.5 But as it followeth not it is good to fast sometime to be more earnest in prayer therefore we should alwayes fast so
in perpetuum I use to remember the righteousnesse of the Fathers for ever Lippom. And this is according to the Lords promise to Abraham I will be thy God and the God of thy seed Gen. 17. without any limitation that is for ever QUEST X. How men are said to hate God Vers. 5. OF them that hate me 1. God cannot be said properly to be hated as man is said to hate as when one man hateth another he wisheth he might perish or lose his honour riches or such like but so man hateth not God as if they would have God to perish Tostat. qu. 5. 2. Neither are they said to hate God in respect of his essence which is goodnesse it selfe which no man can hate Quia de ratione boni est ut ametur Because it is of the nature of goodnesse to be loved Thom. 2.2 q. 34. ar 1. in Cor. 3. Neither can God be said to be hated in respect of all his effects for some are naturall effects created by God as to live to move to understand these effects of God no man hateth for then he should hate himselfe 4. But there are two sorts of effects for the which God is hated of the world because he is peccatorum prohibitor poenarum inflictor a prohibiter of sinnes and an inflicter of punishment Thom. ibid. So they which keepe not Gods commandements which hate vertue and love vice are said to hate God as they doe love him which keepe his commandements Tostat. qu. 5. 2. Places of Doctrine out of the second Commandement 1. Doct. Of the particular contents of the second Commandement THe things commanded in this second precept are these 1. Verus Dei cultus the true worship of God Vrsin Quem constat spiritualem esse ut ejus natura respondeat which must be spirituall as answering unto his nature Calvin For God is a Spirit and will be worshipped in Spirit Iohn 4. 2. A rule is prescribed how God will be worshipped according to his will revealed in his word unto the which it is not lawfull to adde any thing nor to take therefrom As the Lord said to Moses According to all that I shall shew thee so shall yee make the forme of the Tabernacle Exod. 25.9 3. God requireth the true devotion and affection of the heart in his worship as the wise man saith My sonne give me thy heart Prov. 23.26 And the Prophet David Mine heart is prepared O God Psalm 56.7 4. All our service and worship of God must be referred to his praise and glorie as the Church prayeth Not unto us O Lord not unto us but unto thy name give the praise Psalm 115.1 These things likewise are forbidden 1. To make any similitude or likenesse of God Isay. 40.18 To whom will yee liken God or what similitude will ye set up unto him Marbach 2. Ne quid de Deo crassum vell terrenum imaginemur Wee must not imagine any grosse or terrene thing of God Calvin As that hee hath a bodie or parts or affections like unto man as the Anthrâ—pomorphites and Homoformians as Rupertus calleth them Grande sibi fingunt simulachrum doe imagine a certaine great image which sitteth in heaven and the feet thereof reach unto the earth because the Scripture saith Heaven is my seate and earth is my footstoole Rupert lib. 3. in Exod. cap. 32. 3. Idolatrie when any divine worship internall or externall is given to any image set up to represent God of what kinde and fashion so ever it be is here especially forbidden as Ezechiel found the Elders of Israel offering incense to the similitude of creeping things and abhominable beasts Ezech. 8.10 Wherein they commit a double errour both in robbing God of his honour giving it unto dumbe creatures and insensible things Againe Se turpiter infra creaturas abjiciunt They doe basely abject themselves to these creatures which the Lord hath given them dominion of Borrh. Here then the Romanists are found to bee transgressors that doe prostrate themselves most basely before Idols as shall be further seene afterward 4. Not onely the adoring of Images but the setting of them up to be a stumbling blocke and occasion of offence to the people is likewise here prohibited therefore Hezekiah when he saw the brasen Serpent to be abused to Idolatrie he brake it in peeces that the occasion of that sinne might be taken out of the way 2 King 18.4 The Lutherans therefore are here overseene that tolerate Images in their Churches which are dangerous to the weake though they be taught by them not to worship them 5. Not onely Idolatrie is here forbidden but all other kinde of superstitious worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship Coloss. 2.23 for we must be contented ritibus sive cereâ—â—â—is à Deo ipso praescriptis with rites and ceremonies prescribed of God himselfe Such were the sacrifices of the old Testament and the Sacraments in the new Piscator Here the Romanists likewise offend which make seven Sacraments whereas Christ hath ordained but two and unto these two they have added many superstitious rites of their owne 6. It is a breach also of this Commandement even to applie things of themselves indifferent so unto the service of God as to make them a necessary part thereof as our Saviour reproveth the Pharisies for washing of their hands often and for washing of cups and tables because they put holinesse therein Mark 6.3 Vrsin 7. Hypocrisie is another transgression here when men externally observe the ceremoniall or morall works of God commanded without faith and true devotion Such the Lord by his Prophet reproveth This people commeth neere unto me with their mouth but they remove their heart farre from me Isai. 29.13 8. Prophanenes is here also prohibited which is a contempt either of the whole outward worship of God or of some part thereof Vrsin as it is written of one of the Popes of Rome that he cast the Sacrament into the fire and some of the Romanists have spoken unreverently of our Communion calling the Communion table an Oyster table 2. Doct. All is to be ascribed to Gods mercie nothing to mans merit Vers. 2. SHewing mercie c. Nothing then is to be ascribed to any merit or desert for all proceedeth from the mercie of God Vrsin The obedience then of the parents and their posteritie is not any meritorious cause to procure the favour of God but hee crowneth their service in mercie as Iakob maketh this holy confession I am not worthie of the least of all the mercies and of all the truth which thou hast shewed unto thy servant Gen. 32.10 3. Doct. True obedience proceedeth from love Vers. 3. OF them that love me and keepe my Commandements Though we are brought first by feare to stand in awe of God and to reverence his law yet our obedience is not acceptable unlesse it proceed of love Oleaster as our blessed Saviour said unto Peter Lovest
some spirituall thing partly they had some other politick end and use which not in respect of the figure and type but in some other regard may upon a new institution be observed under the Gospell as the shew-bread or face-bread as it was a figure of Christ is now no more used but yet bread by Christs institution is still retained in the Eucharist as representative of the body of Christ. So they under the Law used washing with water to signifie the inward cleansing and now also in the new Testament upon a new ordinance it is used as the outward element in Baptisme So the observation of the Sabbath the paying of tithes Churches garments Church-musicke and the like were partly ceremoniall partly morall belonging to the service of God to the maintenance of Ministers to externall decencie and comelinesse in which respect though the ceremoniall use be ceased they may be retained still all things being done without offence and to edification according to the Apostles rule 4. But here I cannot let passe untouched an unsound assertion of Lyranus to whom consenteth Lippoman that thurificatio quae de ceremonialibus erat in nova lege remanet that censing and offering of incense being one of the ceremonials of the old Law yet remaineth in the new because it signified nothing to come but only shewed the devotion of the people in the worship of God which is greater in the new Testament than in the old Contra. 1. The offering of incense was a necessarie appertinance to the externall sacrifices of the Law it did continually wait and attend upon them and as the sacrifices did prefigure the holy sacrifice of attonement and passion of our blessed Saviour upon the crosse so the incense did betoken the sweet savour of that sacrifice and the acceptance thereof with Gold as Saint Paul sheweth that Christ hath given himselfe for us an offering and a sacrifice of a sweet smelling savour unto God Ephes. 5.2 Beside the oblation of incense did shadow forth the mediation of Christ in offering up the prayers of the Saints as Revel 8.3 Much odors were given to the Angel that had the golden censer to offer with the prayers of the Saints and hereunto alludeth the Prophet David when he saith Let my prayer be directed in thy sight as incense Psal. 141.2 It is evident then that the incense of the old Law was figurative and significative of things to come 2. And true it is that the inward and spirituall devotion is more and greater in the new Testament than it was in the old but not the externall for they had more outward ceremonies and rites prescribed as signes of their devotion than are now required under the Gospell for now they that worship God must worship him in spirit and truth Ioh. 4.24 QUEST IV. How farre the Iudicials are now to be retained FUrther concerning the Judicials of Moses 1. They doe much differ in respect of their observation from the Ceremonials for these are so abrogated as that now to observe the figures and types of the old Testament were great impiety for all such things were observed then vel expresè vel tacitè sub protestatione Messiae futuri c. either expresly or closely under protestation of the Messiah to come now therefore to observe them were to protest Christum nondum venisse that Christ were not yet come But it is not so with the Judicials for they being conclusions and rules of justice grounded upon the Law of nature and first given for the conservation of the peace and politike state of that Common-wealth and not prescribed for any signification or prefiguring of things to come they may now be so farre forth observed as they are found fitting and agreeable unto the state and condition of the people Sic fere Tostat. Lippom. 2. Two wayes is a precept said to be figurale figurative◠one way when it is principally instituted to figure somewhat such were the ceremoniall precepts another ex consequenti by a certaine consequent and so are the Judicials after a sort figurative because they belonged unto that people cujus status erat figuralis whose state was figurative Sic Thom. Lippom. To bee figurative in this sense letteth not but that the Judicials may be retained now seeing they were not appointed or ordained to prefigure any thing as the Ceremonials were 3. But here two strange positions come to be examined the one is of Lippoman That to observe the Judicials tanquam ex lege veteri obligatoria esset mortiferum as binding by force of the old Law were a deadly sinne Tostatus also saith We receive the judiciall precepts given of God tanquam dicta sapientis viri c. as the sayings of some wise man not as of a lawgiver binding us to the observation thereof like as the Romans borrowed their Lawes of the wise Grecians Tostat. qu. 1. Contra. 1. The old Law in the constituting of the Judicials was grounded upon the Law of equity which rule of equity it is no sinne to follow now therefore it is no sinne to follow the rules of the old law as they are grounded upon equity and justice nay therein to depart from them were rather transgression 2. S. Iames saith chap. 4.12 There is one Lawgiver which is able to save and destroy therefore to whom doth it rather belong to give direction for what offences mans life is to be saved and other punishment to be afflicted and for what his life is to bee taken away than unto that perfit and soveraigne Lawgiver who is the author and giver of life and at whose will and pleasure only mans life is taken away To say therefore that the Judicials appointed by God are to be observed now only as the sayings of a wise man not as of a Lawgiver is both to derogate from Gods authority who is the only sufficient Lawgiver and from the sufficiencie of his law which is more perfect than any humane constitutions whatsoever in making these Judicials but equall unto the sayings of other wise men But this question hath beene already handled at large before in the generall questions in chap. 1. Exod. QUEST V. Why these Lawes are called judgements THese are the judgements 1. He saith not Dei judicia sed absolut◠judicia the judgements of God but absolutely judgements for he which observed these was not yet just before God though hee were before men Lippoman 2. This word judgement in the singular signifieth not as judgements in the plurall for judgement in the singular for the most part signifieth condemnation but in the plurall it signifieth tam re◠vindictam quà m innocentis defensionem as well the revenge and punishment of the guilty as the defence of the innocent Rupertus 3. This word judgement is taken three wayes first it signifieth the act of the judgement and understanding which determineth what is meet and convenient to be done and so it is as the fountaine and beginning whence
to take upon him our humane nature So also Osiander Marbach For if the Lord had appeared here in any humane forme Moses reason had not beene sufficient dehorting the people from idolatry because they saw no Image in the day that the Lord spake unto them in Horeb Deut. 4.15 For though the Lord had then appeared in any Image yet if he had at this time so shewed himselfe they might have taken occasion thereby to resemble God by some Image therefore neither then nor now did the Lord so appeare Tostat. quaest 13. 4. Neither yet because it is said Vnder his feet c. did they see as the feet of a man as Cajetane thinketh Sub specie Iudicis quasi hominis visus est c. He was seene as a Judge sitting in judgement and so they saw but his feet but this is so said quantum ad situm in respect of the site and placing because the pavement of Saphir was beneath as under the feet and they might imagine the more glorious part of Gods Majesty to be upward Tostatus 5. Neither yet is the meaning Quod clarius cognoverint Deum c. That they only knew the Lord more clearely than the common people Ferus Or as the Septuagint translate they saw only the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Lord stood 6. But the Lord by a bright shining cloud shewed his Majesty and presence as the Chalde Interpreter readeth Viderunt gloriam Dei Israel They saw the glory of the God of Israel and that much more now than when hee appeared in mount Sinai when notwithstanding the people said The Lord hath shewed us his glory and greatnesse Deut. 5.24 Tostat. So also Calvin Forma ipsius Dei nulla describitur sed basis in qua stabat c. There is no forme described of God but the bottome where he stood is said to be like unto Saphir c. QUEST XXII Wherein the place under Gods feet is said to be like to Saphir Vers. 10. AS a pavement or stone-worke of Saphir 1. This place under Gods feet for the colour is resembled unto the precious stone called the Saphir and to the cleare heavens Tostatus thinketh the Saphir to be of a bright reddish colour and that two colours are hereby signified a bright shining red and a blew or azure as in the skie But the Saphir stone is knowne to be of a skie blewish and airy colour as Hierome observeth and one of these similitudes is added to explaine the other Borrhains saith that the fairest Saphirs are full of red golden spots So also Oleaster Which answereth to this description that the pavement or bricke worke for so libnath signifieth either bricke or stone is said to be of Saphir Tostatus further thinketh that it is compared unto caelum stellatum the starrie skie but QUEST XXIII In what sense the Lord is said not to lay his hand 〈…〉 Vers. 11. VPon the Nobles c. he laid not his hand The laying of the hand is taken in Scripture 〈◊〉 threefold sense 1. The hand of God was said to be upon the Prophets when the Spirit of God came upon them And so Ab. Ezra understandeth this text Non porrexit illis manum He did not 〈◊〉 his hand unto them He gave them not the Spirit of Prophecie as he did to Moses they did not see God so cleerely as Moses did But the wordâ— are to be joyned together thus That although they sâ—â— God yet his hand was not upon them and then no such sense can be gathered Calvin 2. The laying on of the hand signifieth also to hide as God is said to have laid his hand upon Moses as he passed by Exod. 33. And so they make the meaning to be this that God did not hide himselfe to 〈◊〉 which were farre off as the Latine text is that is hee shewed himselfe also to the people in the 〈◊〉 Lyranus Gloss. 〈◊〉 Tostatus But the word is 〈◊〉 which signifieth to separate the text then meaneth those 70. Elders which Moses had selected and separated from the rest Iun. Lippom. Or 〈◊〉 may be derived of etâ—â—l which signifieth neare as Gen. 41.3 They 〈◊〉 neere or by the 〈◊〉 and so in this place iâ— may betoken those which were neere unto God namely the 70. Elders who came neerer than the rest of the people Oleaster 3. There is also a third signification of this phrase to lay the hand is to sinite or punish contrarie whereto is that phrase To take his hand from one 1 Sam. 6.5 that is to leave smiting or punishing So thâ—n the meaning here is Non 〈…〉 Hee sent not upon them his hurting hand Cajetaâ—â— Non 〈…〉 Hee killed them not Lippomanus For it was a received opinion in those dayes that no man could see God and live Oleaster Nihil incommodi senserunt They felt no harme after this Simlerus QUEST XXIV Why they are said to eat and drinke Vers. 11. ANd did eat and drinke c. 1. Rab. Salomon saith that this is added to shew their fault that after they had seene God as though they had not much cared for it they turned them to temporall pleasures in eating and drinking And though God did forbeare them now yet afterward they were punished Nadab and Abâ—hu died in the Tabernacle by fire sent of God Levit 10. and the Elders afterward at the grave of lust Numb 11. Contra. 1. It seemeth that God was not offended with them in this place because he laid not his hand upon them and therefore it is not like that they shewed any such contempt 2. Nadab and Abihu were afterward smitten but it was not for any such fault committed here but for offering strange fire Tostat. qu. 15. 2. Some understand it of their rejoycing as if they had eaten and drunke so the Châ—lde But here is no such note of similitude Quasi 〈◊〉 c. As though they did eat But it is expressed plainly They did eat It is then to bee taken rather historice historically than metaphorice metaphorically Tostatus 3. Ab. Ezra giveth this sense that although they had seene God yet they were not so ravished with it as Moses was that did neither eat nor drinke 40. dayes after but they did eat and drinke afterward 4. Some here by understand the spirituall delight which they conceived which is sometime expressed by eating and drinking as Christ saith to his Disciples in the Gospell That yee may eat and drinke at 〈◊〉 table in my Kingdome Ferus 5. Some referre it to their publike feastes which they made that day in token of their joy They are and dranke in laetitia magna post talem 〈◊〉 in great mirth after such a vision Lyran So also Tostat. Osiander 6. But the proper and true sense is this Salvi integri manserunt They remained sound and in good health Calvin Tanquam omnino incolumis comederunt c. As in perfect health they did eat and drinke they onely escaped not death but
to minister so it is like they had a care to keepe them cleane during their Ministerie 4. Neither did the Priests onely wash themselves thereat but they also washed their sacrifices the inwards and such other parts which were not to be carried forth into any profane place to be washed Tostatus Lippoman Ribera QUEST XXVI Of the mysticall application of the laver wherein the Priests washed BY this washing of their hands and feet 1. Beda understandeth the lavacre of Baptisme wherein we are first received into Christs Church as the Priests first washed their hands and feet before they entred into the Tabernacle 2. But because Baptisme is ministred once onely whereas the Priests did wash often he rather would have thereby understood ablutionem compunctionis lachrymarum the washing of compunction or contrition and of teares so often as we come before the Lord. 3. And thereby was signified the spirituall washing and cleansing of the soule which the faithfull in the old Testament well understood as David saith Psal. 51.7 Wash me and I shall be whiter than snow and the Prophet Isay alluding unto this rite saith Wash you make you cleane chap. 1.16 Simler 4. And for this cause our Saviour reproved the Pharisies for being addicted so superstitiously unto their outward washings wherein they committed a double fault both in bringing in other kindes of washing than were prescribed in the Law and in being addicted only to the outward ceremony Simler 5. And by the hands our works are signified by the feet the affections that we should both cleanse our hearts and be holy in our workes when we come before the Lord Tostat. qu. 11. 6. And in that the Priests washed their hands and feet Hac ablutione apertam impuritatis confessionem edebant They did by this washing give an evident confession of their impuritie and uncleannesse Gallas 7. The Heathen had such a custome to wash themselves when they sacrificed to their gods as this was a proverb among them Sacra non tractanda illotiâ— manibus That holy things must not be handled with unwasht hands Calvin 8. Therefore like as men doe not sit downe at their owne table but first they wash their hands so wee must not presume to come neere the Lords table with unprepared affections and uncleane hearts Simler Wee must be inwardly washed by the Spirit of grace the water of life whereof our Saviour speaketh Ioh 4.14 Marbach QUEST XXVII The difference betweene Moses laver and Salomons great sea of brasse NOw to finish up this matter concerning the laver these differences may bee observed betweene it and the great brazen sea which Salomon made and other vessels to the like use 1. They differed in the quantitie and large capacitie Salomons was ten cubits wide and five cubits deepe it contained 200. baths 1 Kin. 7.26 being filled after the ordinarie manner but 3000. baths 2 Chro. 4.5 that is if it were filled up to the brim So Cajetanus and Ribera doe well reconcile these places The bath was of the same capacitie for liquid things that the Epha was for dry containing each of them ten pottles or thereabout foure or five gallons And therefore because of the great capacitie it was called a sea But the laver that Moses made was nothing so big for it had not beene portable 2. They were divers in fashion Moses laver stood but upon one foot the other was borne upon twelve oxen And it was cast with knops and flowers and wilde cucumers 1 King 7.24 But this laver is not so appointed to be made it seemeth it was plaine 3. There was also some difference in the number Moses caused but one laver to be made Salomon beside the great molten sea made ten other caldrons or small lavers 2 Chron. 4.6 because in Salomons Temple there was more use of such vessels than in Moses Tabernacle 4. Their uses also were divers Moses laver served both for the Priests to wash thereat and to wash the sacrifices but Salomons great sea served onely for the Priests to wash in the other appertained to the sacrifices 2 Chron. 4.6 QUEST XXVIII Of the spices that went toward the making of the oyntment Vers. 23. TAke unto thee principall spices c. 1. Here are two confections appointed to be made the first of things more liquid and moist and the same to bee tempered with oyle to make an oyntment of to the making whereof in generall were required the principall or head spice or drug which Iunius inclineth to thinke to be the Balme which is the principall among such precious drugs and therefore is called of the Arabians Belsuaim as having dominion or excelling among such things but that there is no quantitie expressed of this as of the rest that follow neither were they yet come to the land of Canaan where great store of Balme was it is therefore the generall name rather of these spices and drugs which are named afterward in particular 2. The first is myrrh which Oleaster taketh for balme but the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mar sheweth it to be myrrh There is another word tzeri which is taken for balme Ierem. 8.22 There were two kindes of myrrh one which of it selfe distilled out of the tree and therefore it is called mar deror myrrh of libertie that is freely flowing Paguine Oleaster or right myrrh without mixture Iun. Vatab. There was another which came of the cutting of the barke of the tree which was not so good Lyran. The myrrh tree groweth in Arabia five cubits high Strabus writeth that the fume thereof would breed incurable diseases in that countrey nisi fumo storaâ—iâ— occurrerentpunc but that they correct it with the perfume of storax c. But it is not like that if it were so dangerous and offensive that the Lord would have prescribed it to make the holy oyntment of These properties rather it hath it is good to healâ— wounds to dry up rheâ—me to care a stinking and unsavourie breath to cleere the voyce Plin. lib. 12. cap. 8. Pelargus 3. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinemon cynamom whereof because there are two kindes one that is verie sweet and pleasant the other of no great smell therefore it is added here sweet cynamom R. Salomon Lyran. It cureth the biting of venomous beasts it helpeth the dimnesse of the sight Dioscorid lib. 1. cap. 13. Pelarg. But whether it be the same cynamom which is in use among us it is doubted it seemeth to be of another sort Simler For our cynamom is rather pleasant to the taste than smell whatsoever it was it is certaine it gave a pleasant smell Pro. 7.17 I have perfumed my bed with myrrh alâ—â—s and cynamom 4. The third kinde is keneh which signifieth a cane it is calamus odâ—ratus sweet calamus which was a kinde of reed or cane of verie sweet savour Genevens It groweth like a shrub in India about two cubits high Strabus It is full of
that we should never know in what order any thing was done 2. Beside the manner of speech used by way of transition vers 12. when the Lord began againe to speake of â—actifying the Sabbath afterward or then or further the Lord spake unto Moses c. sheweth that this speech followed immediately upon the other communing which the Lord had with Moses concerning the Tabernacle 3. The space of time even fortie daies while Moses communed with God sheweth that God had conference with Moses about more things than the morall and judiciall lawes rehearsed chap. 20 21 22 23. 4. And the second fortie daies was an unfit that for Moses to receive all these instructions in for then he fell downe 〈…〉 nights before the Lord Deut. 9. â—5 to intreat him for the people there was not then such opportunitie for Moses to receive those directionâ— all the time being 〈…〉 unto God Tostat. qu. â—3 QUEST XXII Why Moses stayed fortie daies with God in the 〈◊〉 WHen the Lord had made an end Which was after fortie daies 1. Because all this time needed not be spent in promulgation of the former lawes which might have been delivered in a shorter time the Hebrewes thinke that Moses further received then their Cabala which if they indeed did understand to be the mysticall doctrine of the Messiah they therein should not thinke amisse but the Jewish Cabala hunteth after letters and syllables and doth gather mysteries out of them which hath no warrant from Moses 2. During then this time beside the receiving of these lawes and instructions Moses no doubt was exercised in the meditation of them and made perfect in the sense and understanding thereof as likewise the mysterie of the blessed Messiah was now revealed unto him 3. And although the Lord by the illumination of his Spirit could in one day have inspired Moses with the knowledge of all these things yet it pleased God that Moses should continue in this exercise the space of fortie daies for these two ends 1. That he himselfe might hereby be more assured of his calling and by this continuall meditation be throughly prepared and made fit 2. And that the people by this miraculous worke of Moses abode with God fortie daies without meat and drinke might be induced to receive Moses message and ministerie with greater reverence Simler QUEST XXIII Why the Lord gave the written law HE gave him two Tables of the Testimonie 1. the Lord gave not the written law to the ancient Fathers but deferred it till Moses time because as the Apostle saith lex non est posita justiâ— the law is not given unto the righteous habebaâ—â— in semetipsis justitiam legis they had in themselves the law of righteousnesse but after that this law of righteousnes grew into oblivion extincta esset in Egyptâ— and was as extinguished in Egypt c. it was necessarie to be renued by the written law Irenaeus 2. Lex data est ut per â—am lux qua in nobis est accendatur c. The law was given that thereby the light which was in us should bee increased Cyril The light of nature being dimmed it was to be cleared and renued by the law 3. Ambros addeth further Lex quid operatur nisi ut omnis mundus subditâ—s fieret Deo c. What else doth the law worke but that all the world should bee subjected unto God c. for by the law commeth the knowledge of sinne 4. Hierom giveth another reason why the written law was given which was first written in all mens hearts because Iudei se solos accepisse legem gloriantur c. The Jewes only boast that they received the law hereby is signified that seeing the law commandeth nothing which was not before imprinted in the heart by the instinct of nature that they qui leges haâ— observavâ—riut c. which should observe these lawes should obtaine the reward c. whether they were Jewes or Gentiles as S. Peter saith In everie nation he that feareth God and worketh righteousnesse is accepted with him Act. 10.35 5. The law also was given to prepare men for the Messiah whose comming then more and more approached for two waies did the old law lead men unto Christ one way Testimonium de Christo perhibendo by giving testimonie of Christ as our blessed Saviour saith All things must be fulfilled which are written of me in the law the Psalmes and the Prophets Luk. 24.44 alio modo per modum dispositionis another way by way of disposing by drawing men from idolatrie and holding them to the worship of the true God and so preparing them for Christ Thomas QUEST XXIV Why the Lord gave the law to the Israelites and to no other people THis law was also given unto the Jewes rather than to any other nation 1. Not for that they only were found to continue in the true worship of God all other nations being given to idolatrie foâ— they also fell presently to idolatrie in worshipping of a golden calfe and the Lord telleth them that he did not set his love upon them for their righteousnesse 2. But the reason was because the Lord would performe his oath and promises to their fathers to make them his people Deut. 7.8 So it appeareth quod ex sola gratuita electione c. that onely by the free and gracious election of God the fathers received the promises and their children had the law given them 3. But if it againe bee asked why the Lord did chuse the fathers of whom Christ should be borne Augustine answereth Quare hunc trahat illum non trahat noli velle dijudicare si non vis errare c. Why the Lord draweth one and not another do not take upon thee to judge if thou wilt not erre 4. The law also was given unto the Israelites especially for these two reasons imponitur duris superbis c. it was imposed first upon them that were stubborne and proud De duobus enim naturalis homo superbit de scientia potentia c. A naturall man is proud of two things knowledge and abilitie or power Therefore because the Jewes might take themselves to bee wiser than other people as both having more knowledge and greater strength to do those things which were requisite God therefore gave them the morall law written both to shew their ignorance in the duties which God required as also their insufficiencie of strength imponebatur etiam lex bonis Likewise the law was given unto the good and well disposed that they thereby might be holpen to performe those duties which they desired To this purpose Thomas ibid. 5. Hierom seemeth to give another reason of giving the morall law unto the Israelites first the Lord gave them his morall law but after they had committed idolatrie than hee required sacrifices to bee offered unto him rather than to idols Auferens puram religionem mandatorum Dei concedens sanguinem victimarum
it selfe But as Abraham in the like temptation when Gods former promise and his present commandement seemed to bee contrarie yet shewed his obedience not doubting of the truth of Gods promise So Moses relieth upon the same ground and foundation of Gods promise though the Lord seemed for the present to be otherwise minded Simler 2. He prayeth therefore first directus spiritu being guided by Gods Spirit so to doe Gallas and God moved Moses to pray two wayes primò interius incitando first by stirring him inwardly to pray then movebatur exterius verbis Dei outwardly he was moved by Gods words though not directly Tostatus for the Lord in saying Let me alone as he did not directly bid him pray so secretly thereby he did insinate that by prayer his judgement might be staied Iunius 3. Moses prayeth with a vehement interrogation Why doth thy wrath wax hot which is not an expostulating with Gods justice but rather admonentis de benignitate of one admonishing God of his clemencie and gracious promise Borrhaius Neither doth Moses thus speake why c. as though God had no cause to bee angrie for it was well knowne to Moses that God had but too just cause at this time against his people but though God had just cause his meaning is Non debere irasci quia redundaret in ipsius dedecus That he ought not now to be angrie because it would redound to Gods dishonour Tostat. 4. Further it is said that Moses intreated the face of God as the Hebrew phrase is whereby is signified the earnestnesse of Moses in his prayer Et magnamentis elevatio usque ad faciem Dei And the great elevation of his minde even unto Gods face and presence And in that it is said Elohai to his God whom he calleth also Iehovah Magna describitur fiducia orantis Hereby is shewed the great confidence of Moses in his prayer Cajetan 5. And whereas Moses regardeth not the personall promise made to him that the Lord would make a great nation of him therein he sheweth his great charitie and love to his people as Chrysostom well noteth Ne id audire sustinuit He endured not to heare any such thing Sed potius una cum his qui sibi crediti erant perire quà m sine illis salvus esse ad majorem dignitatem assumi praetulit But rather chose to perish together with those which were committed to his trust than without them to bee advanced to greater honour QUEST XXXIII How the Lord is said to be angrie WHy doth thy wrath wax hot God is not subject to wrath and anger and other humane passions as man is But he is said to be angrie when he taketh revenge of sinners 1. Vltio divina furor vel ira dicitur The divine revenge is called rage or anger Hierom. And this is spoken to our understanding and after the manner of men Quia homines non puniunt nisi irati Because men use not to punish but when they are angrie therefore God is said to be angrie when he punisheth because he so seemeth to be unto us Tostat. qu. 16. 2. Another reason why God is said to be angrie is in respect of us Quod nos qui delinquimus nisi irascentem audicrimus Dominum non timeamus Because we when we sinne unlesse wee heare that God is angrie will not feare and stand in awe of him 3. Againe God is said to be angrie for the more ample commendation and setting forth of his mercie Facillimus enim ad deponendam iram For he is most readie to lay aside his anger not like unto earthly Princes that being angrie will admit no reconciliation Cyril This therefore doth more set forth the mercie and clemencie of God that being as it were inflamed with anger is so soone turned unto mercie as in this place his anger is mitigated by the prayer of Moses QUEST XXXIV Of the reasons which Moses useth in his prayer AGainst thy people c. Moses useth divers forcible and effectuall reasons to perswade the Lord in this his earnest and zealous prayer 1. Non excusat peccatum c. He doth not excuse their sinne but acknowledgeth and confesseth it Ferus 2. His second reason is à peculâ—o haereditate from the peculiar inheritance of God he calleth them thy people Pelarg. Occurrit sermoni Domini piè corrigit c. He doth as it were correct the Lords speech in a pious and dutifull manner the Lord had called them Moses people but Moses returneth that speech unto the Lord and calleth them his people Lippom. Not therein contradicting the Lord but relying upon his promise 3. From the memorie of Gods benefits which thou hast brought out of the land of Egypt all which should have beene in vaine if the Lord would now destroy his people Pelarg. Iun. 4. From the inconvenience that would ensue that while he thought to take revenge upon his enemies saviret in se he should in a manner rage against himselfe the hurt would redound unto God his name would thereby bee blasphemed Oleaster So praetendit gloriam Dei hee pretendeth the glory of God which was like to bee obscured and hindered by this meanes for the Egyptians would take occasion hereby to blaspheme and to accuse the Lord of malice against his people and of weaknesse and impotencie Iunius Pelarg. This argument is most forcible and therefore our blessed Saviour teacheth us to pray Hallowed be thy name Ferus 5. Lastly he putteth God in minde of his promises made to Abraham Izaak and Iacob which promise the Lord bound with an oath and two things the Lord promised the multiplying of their seed and the inheritance of Canaan And so Moses saith in effect if thou change in these things Nemo tibi amplius credet No man will give credit unto thee hereafter Ferus QUEST XXXV Why the Egyptians were more like thus to object than any other nation Vers. 12. WHerefore shall the Egyptians speake c. 1. Other nations likewise might so object as the Amalekites Moabites Edomites Canaanites which were all enemies unto Israel and were afraid of them as Moses saith in his song of thanksgiving chap. 15.15 Then the Dukes of Edom shall be amazed and trembling shall come upon the great men of Moab all the inhabitants of Canaan shall wax faint-hearted and therefore they would have rejoyced likewise in the destruction of Israel 2. But instance is specially given of the Egyptians in this place and yet Numb 14.14 both the Egyptians and other the inhabitants of Canaan are brought in thus speaking for these causes 1. Because they had endured more for oppressing the Israelites than any other nation even those ten grievous plagues sent upon Egypt 2. They had lost more than any other people in a manner halfe their substance when they gave unto the Israelites at their departure jewels of gold and silver 3. They for Israels cause were overthrowne and drowned in the red sea
it was not for him also to shew his anger too but rather to expresse his love in pacifying the Lords wrath Non oportuit in Dei praesentiâ— indignari sed furorem Dei deprecari c. It was not for Moses in Gods presence to be angrie but by entreatie rather to pacifie his anger 2. Now then whereas there are duo impetus in ira two forcible motions in anger the one when we know any thing by heare-say which may worthily move us to anger the other when by our sense wee perceive it so was it here with Moses hee was inwardly moved when first the Lord declared unto him the sinne of the people But this motion he suppressed when he saw the Lord bent to destroy the people amor vicit iram love in him overcame his anger but afterward when first by hearing he perceived their singing and rejoycing and further by his eye beheld the Calfe which he had made then his anger was vehemently kindled Tostat. qu. 26. QUEST L. Whether Moses sinned in his anger Vers. 19. MOses wrath waxed hot 1. It may seeme at the first that Moses wrath was immoderate because in his haste he cast the tables of the Law out of his hand And this may be thought more probable because Moses long after this sinned in his hastinesse when he smote the rocke in anger Numb 20. and if this had beene a sudden passion in Moses it had not beene so much now being so vehement and fervent it should seeme to bewray some infirmitie But Moses cannot bee convinced by these reasons to have offended in this his anger 1. Though Moses sinned at the waters of strife it followeth not that he was overseene here for there the Scripture noteth Moses infirmitie but here no such thing in him is reproved 2. And anger though it be exceeding great if it be in Gods cause is commendable Sicut enim amor Dei non circumscribitur terminis c. For as the love of God is not limited nor hath any bounds so neither hath zeale in Gods cause Simlerus 2. This then was a just anger and an holy rage in Moses There are two kindes of anger one is inconsiderate rash seeking private revenge there is another which is for Gods cause when wee see his honour called in question and his glorie defaced this anger is pleasing unto God when wee are angrie with mens vices not with their persons which kinde of anger is discerned by this Si postquam quis se correxerit eum odio habeat c. If one hate a man still after he hath amended his fault it is a signe hee hated not his vice but his person But if he returne in love againe the fault being redressed it sheweth his anger was only for Gods cause such was Moses here who after hee had taken revenge of the people for their sinne continueth his prayer unto God for them Tostat. qu. 27. Such was the zeale of Phinehas in slaying the adulterer and adulteresse and of Helias against Baals Priests and of our blessed Saviour when he cast the money-changers out of the Temple Ferus So Calvin concludeth well that Moses anger Cum manaverit à Spiritu sancto which proceeded from the holy Spirit was a vertue praise-worthy though it must be confessed that the affections of the Saints are not so perfect but that they may sâ—vour a little of the leaven of our corrupt nature QUEST LI. Whether Moses offended in breaking the tables of the Law Vers. 19. HE cast the tables out of his hand 1. Some thinke that Moses being carried away with heat of anger did not well consider what hee did Et prae infiâ—mitate tabulaâ— e manu excidisse And that through infirmitie the tables fell out of his hand But the text sheweth that Moses cast them out of his hand and Deut. 9.17 he saith I tooke the two tables and cast them out of my two hands it was then a voluntarie and advised act 2. R. Salomon to excuse Moses saith that of a sudden the writing of the tables was wiped out and Moses seeing them to be then for no further use cast them out of his hand But this fable contradicteth the text which describeth the tables at the verie same time when Moses carried them to bee written on both sides which is expressed of purpose to shew what a precious monument the Israelites were deprived of 3. Some make it simply an act of Moses rage that Furore turbatus tabulas fregerit c. Being distempered with rage he brake the tables which oversight of Moses in their opinion may seeme to be proved by these reasons 1. Because the tables of the Law were a most holy monument of Gods Covenant with his people in so much that Moses would not commit them to Ioshuah but carried them in his owne hands so that Moses in breaking the monument of the Covenant might seeme to offend against God the author of the Covenant and of that writing 2. It may be thought also to have beene done rashly and hastily of Moses so that therein hee could not be blamelesse 3. Like as if a Princes letter should bee cancelled by his messenger that was sent with it so the Lord might be herein angrie with Moses for defacing this writing Contra. 1. The tables indeed were a most holy and worthy monument when Moses received them of God but now inuntiles factae sunt they became unprofitable the Covenant being broken by the people the signe of the Covenant was needlesse and of no necessarie use and therefore it was no offence to breake them 2. Neither did Moses it suddenly or rashly but with good advisement he cast the tables out of his hand judging the people unworthy of them and he did it not without the instinct of Gods Spirit 3. It is no wrong to the Prince to have his letters cancelled where hee meaneth they should serve to no use but his minde is they shall be reversed So Moses knew that God would not have the tables of the Covenant offered at this time to the people that had broken his Covenant 4. This fact then of Moses in breaking of the tables may bee thus justified 1. Id fit asslatu peculiari Divini Spiritus It was done by the peculiar motion of Gods Spirit Simler Iun. Though Hugo de S. Victor make some doubt of it Vtrum ex humano affectu vel divino instinctu hoc fecerit non patet It is not evident whether hee did it of an humane affection or a divine instinct But seeing God was not angrie with Moses for doing it but biddeth to prepare the like tables againe chap. 34. it is certaine that it was no humane motion in him to doe it 2. Moses in respect of himselfe brake them Recusans esse paedagogus inobedientis populi Refusing to be the schoolemaster of such a disobedient people 3. Moses thought the people unworthy of such a benefit In poenam populi indigni beneficio tabularum c.
Hee brake them to be a punishment of the people unworthy of such a benefit Cajetan 4. Beside the equitie thereof appeareth that as they had broken the Covenant on their part so it was fit the monument of Gods Covenant should be broken Tostat. qu. 29. And Moses shewed by this that they by their apostasie tabulas legis rupisse had broken the tables of the Law first Marbach So Chrysostome saith Moses thought it an absurd thing si populo ebrio c. legem afferet if hee should have brought the Law to a drunken and besotted people Theodoret to the same purpose Quia dotalium libeliorum typum tabulae gerebant c. Because the tables were as the libels or bils of dowrie and the spouse before the marriage was solemnized had committed adulterie jure optimo dotalem libellum fregâ—sse existimandus est hee may bee thought by good right to have cancelled the bill of dowrie 5. Testari etiam voluit c. And Moses would hereby testifie unto them how they deserved to be cast off and forsaken Pelarg. And God hereby for the time Per manum Mosis repudiavit populum Did by the hand of Moses cast off his people Calvin 6. And this was done ad majorem terrorem populi for the greater terrour of the people who was more moved with signes than with words as when Samuel declared unto the people their sinne he prayed and there came thunder and lightning that the people by those terrible signes might be the more moved 1 Sam. 12. So Ieremie to shew after a more lively manner the destruction of Jerusalem brake the earthen bottle before their face signifying that the Lord would breake them as a potters vessell Ier. 19.11 Ferus Gallas QUEST LII What the breaking of the tables signified 7. ANd by the breaking of the tables the Lord would have other things signified 1. Fractio tabularum signum fuit evacuationis legalium in adventu Christi The breaking of the tables was a signe of the evacuating of the legall ceremonies in the comming of Christ Lyran. The first Law delivered in mount Sinai continued not Lex nova ei successit the new Law of the new Testament succeeded in place thereof Tostat. qu. 29. 2. It was a signe Regnum Iudaeorum ad Gentes transiturum That the kingdome of the Jewes should be translated to the Gentiles Ferus That the Arke Tables Temple Altar should be dissolved and taken from the Jewes Simler 3. The breaking also of the tables signified that it was impossible for the Law to be kept Donec Christus per Spiritum sanctum c. Untill Christ should renue the same in our hearts by his holy Spirit Marbach Osiander 4. Augustine further maketh this signification of it that as the tables which God made were broken and yet those which Moses prepared did continue So God created man with reason and understanding and freedome of will Sed eas homo confregit cùm Diabolo acquievit se illa gratia indignum reddidit But man brake those tables when he gave place to the Devill and made himselfe unworthy of that grace But now the second tables must be made that is enitatur elaborare ad virtutes man must endevour to labour for vertue c. Ex Gloss. ordinar Seeing man lost the graces of his creation which were given him without his labour he must by his endevour and labour Gods Spirit so working in him seeke for the renovation of grace by faith in Christ. QUEST LIII In what part the tables were broken and what became of the fragments COncerning other circumstances observed in this action of the breaking of the tables 1. That is a ridiculous and unsavourie fable of the Hebrewes that Moses tooke the fragments of those broken tables which they say were made of a precious stone and sold them and became verie rich thereby for this were to lay a grievous imputation of covetousnesse upon Moses which he was not in the least manner touched with 2. Some thinke that Moses tooke those fragments and put them in a chest which was used to be carried before the host Numb 10.35 But the Arke there spoken of was the Arke of the Covenant ibid. vers 33. 3. That also is a light conjecture that the tables were broken about the place where the fourth Commandement concerning the Sabbath was written because that precept onely of the ten was ceremoniall and not to continue for both the tables were broken and not onely the first wherein that Commandement was written QUEST LIV. Why the tables were broken at the bottome of the mount Vers. 19. HE brake them in peeces beneath the mountaine Why the tables were broken in this place at the foot of the mountaine these reasons may be given 1. Because Moses was now come to the bottome of the mountaine before he saw the golden Calfe through the indignation of the fight whereof being moved in zeale he forthwith brake the tables 2. Also the people when they came forth to meet the Lord and to heare his voice were suffered to come so farre to the foot and bottome of the hill chap. 19.17 in the same place therefore where the Law was given unto the people it was convenient that the tables of that Law should bee broken which they had first transgressed and broken themselves Tostat. qu. 30. 3. Beside it may have this mysticall signification that as the Law was given in the mount and broken at the bottome of the mount so if we will know the Law oportet nos altius ascendere we must ascend higher into the mount and mortifie the old man Simlerus QUEST LV. Whether the Calfe were burned to powder in the fire Vers. 20. HE tooke the calfe and burned it in the fire and ground it to powder c. 1. This golden Calfe was more than melted in the fire Deformavit liquefaciens igne He deformed the fashion thereof melting it in the fire As Iunius for if it had beene only melted it would have run into a lump and so have been the more unfit to fall to powder 2. Tostatus thinketh that Moses might apply certaine herbs unto the gold which if they be used in the melting of gold in cineres redigetur it will fall to ashes quest 30. But such conjectures having no ground out of the text are better rejected than received whence should Moses have such herbs here in the barren desart and to what purpose should they bee used seeing the gold not by burning but by stamping and beating was brought to powder 3. Some thinke that by the verie burning it selfe the gold was made powder as Sa. upon this place saith that he saw at Millaine gold in a founders shop burned in the fire to powder So also thinketh Osiander But it is evidently gathered out of the text that beside the burning the gold was beaten to powder yea it was stamped and ground small as dust Deut. 9.22 4. Wherefore it was first cast into the fire not
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
by day resting upon the Tabernacle and fire there appearing by night QUEST XXII When the Lord thus said to Moses Vers. 12. THen Moses said unto the Lord. 1. Tostatus admitteth that all this which followeth to the end of the chapter is set downe in the same order of time as it was done and that there is no anticipation of the historie as there is before from these words in the fourth verse And when the people heard c. unto these words vers 12. Then Moses said to the Lord and he yeeldeth three reasons why the historie is transposed in the former place and not in this 1. Because in the beginning of the next chapter there is a word of coherence deinceps afterward which coupleth that historie with that which goeth before 2. The argument is continued from the 12. verse to the end of the chapter and so one thing hath dependance of another 3. The historie must not be transposed without great necessitie for then we shall have no certaintie in Scripture in what order any thing was done Contra. As these reasons may well be admitted for the consequence and coherence of the rest which followeth in this chapter that the things here rehearsed were done before Moses was called up with the second tables so they serve as well to prove that the former narration from vers 4. to vers 12. which Tostatus thinketh to have been done after Moses comming downe from the mount is set in order according to the time of the doing and went before Moses going up the second time into the mount 1. There is the same word of coherence used in the beginning of the 12. verse vaiomer and Moses said which beginneth the next chapter vaiomer and the Lord said 2. There is also a coherence of the matter and argument for Moses having shewed how the Tabernacle where was Gods visible presence was without the host which was a signe of the Lords departure from the people now Moses entreateth the Lord that he would returne unto his people and that his presence might go with them 3. Neither is there any necessitie why the former historie should be imagined to be transposed and therefore according to Tostatus owne conclusion Semper est accipienda quaelibet litera c. Every place of Scripture must be taken according to that order wherein it is set downe without any anticipation or recapitulation nisi ex litera ipsa vel aliâ—â—de demonstrâ—tur c. unlesse by the letter it selfe or otherwise it may be shewed that it is otherwise to be taken Tostat qu. 13. QUEST XXIII How Moses desireth to know whom the Lord would send with them seeing he had promised before to send his Angell Vers. 12. THou hast not shewed whom thou wilt send with me And yet the Lord had pormised to send his Angell before them vers 2. 1. Some thinke that Moses causatur differri adventum Messia doth complaine that the comming of the Messiah was deferred Lippom. And that he speaketh of one which should lead them not into that earthly countrie sed in terram viventium but into the land of the living Rupertus But it is evident that Moses heere speaketh of the conducting of them into the promised land therefore he saith vers 15. if thy presence go not with us carrie us not hence neither was Moses ignorant of the true Messias who should conduct him and all Gods people to the heavenly Canaan 2. Some againe take it as though Moses should desire some assistant and associate videbat se solum omni auxilio destitutum he saw himselfe to be left alone and void of all helpe for Aaron who was joyned with him before had made himselfe unworthie of the government and Ioshua was yet too young to take upon him the administration Gallas But it appeareth by the Lords answer vers 14. My presence shall go with thee that Moses required no humane coadjutor to be given him but the Divine assistance 3. Osiander thinketh that Moses thus saith because the Lord had retracted and revoked his former grant that his Angell should go before them and therefore laboureth for the renuing of this promise But it is evident that twice together the Lord promised to send an Angell chap. 32.34 and 33.2 but it no where appeareth that the Lord retracted that promise 4. Oleaster thus reconcileth these places Quia non acceptaverat Angeli ducatum because Moses had not accepted of the guiding and leading of an Angell which was promised therefore he further presseth God to know who shall be sent with them But seeing this Angell should cast out the Canaanites before them vers 2. it is not like that Moses would not accept of so gracious a promise 5. Calvine thinketh that the Angell before promised to be sent was a created Angell and ministring spirit and that being a common benefit which is granted to other nations over whom the Angels of God are set therefore de continua serie prioris gratiae certior fieri cupit he desireth to be sure of the continuall course of Gods former grace But Moses could not be ignorant that the Angell which was promised to be sent before them was God himselfe of whom the Lord had said before chap. 23.21 my name is in him 6. Some understand it of the meanes ostende mihi media auxilia shew mee the way and meanes whereby I should evercome so many nations Ferus But this had been curiositie in Moses to have enquired after the particular meanes and it had shewed some weaknesse and infirmitie in him 7. Cajetane interpreteth thus God had promised his Angell before but he shewed not quem Angelum what Angell he would send quantae authoritatis cujus praesidentiae of what authoritie and presidencie Lippom. But Moses looketh higher than to the presidencie of Angels for he saith vers 15. If thy presence go not with us carrie us not hence 8. Burgensis hath this observation that Moses intelligitur implicite petivisse quod regimen populi esset sibi commissum sine alicujus Angeli praesidentia c. is heere understood secretly to have made request that the regiment of the people should have been committed to him without the presidencie of any Angell But Moses rather declined the government of the people as being to heavie a burthen for him to beare as Numb 11.14 I am not able to beare all this people alone therefore it is unlike that hee desired here the sole government This opinion of Burgensis shall bee handled more at large in the next question following 9. Therefore Moses meaning is nothing but this that whereas onely he had a generall promise before that an Angell should be sent but the Lord himselfe would not go that is in those visible signes and working wonders for them Moses desireth here to be instructed in the manner which he calleth the waies of God vers 13. whether the Lord would still go before them in the cloudie and fierie pillar and dwel among
them in his Tabernacle as he had promised Iunius who here translateth Thou hast not shewed quae missurus what things thou wilt send but this translation seemeth not to be so fit sending in this sense is properly of persons not of things yet the sense that Iunius giveth is consonant unto the text So also Lyranus Non sufficiebat Mosi nisi ei assisteret modo praedicto It contented not Moses unlesse the Lord would assist them as he had done before Mosis petebat sibi assignari praecessorem qui miracula operaretur Moses desired heere one to be given to go before them which should worke miracles such as had been done before Tostat. qu. 13. QUEST XXIV Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh NOw commeth Burgensis opinion before rehearsed further to be discussed and examined His assertion is this that Moses heere is desirous to know whereas God had promised to send an Angell whether praecursorem praeceptorem a forerunner to drive out the nations before them and an instructer also whom they should obey as before was prescribed chap. 23.21 are now but onely as a guide and forerunner no longer as a teacher and instructer and so Moses doth secretly insinuate that the sole gevernment of the people should be committed unto him wherein he saith the Lord condescended to Moses request for this his opinion further he alleageth these reasons 1. The great merit and worthinesse of Moses is to bee considered who now after his fortie daies fasting had profited and increased both in contemplation having had conference with God and in active vertues both in shewing his zeale toward God in putting the idolaters to the sword and his great charitie in preferring their safetie before his owne salvation And therefore the Lord held him meet and worthie to whom the sole government of his people should be committed 2. It is said also Deut. 32.12 The Lord alone led them and there was no other God with him God alone without the leading of any Angell guided and protected them 3. Michael the Arch-angell appearing unto Ioshua said As a captaine of the Lords host am I now come Iosh. 5.14 as if he should have said Ego impeditus fui tempore Mosis magistri tui sed nunc venio I was hindred in the time of thy master Moses but I now come whereupon Burgensis inferreth that subjectio populi Israelitici ad Angelum incepit à Ioshua c. the subjection of the people to the Angell began from Ioshua not from Moses Contra. Mathias Thoring in his replies confuteth this phantasie of Burgensis as hee calleth it and thus answereth his reasons 1. Though Moses were an excellent man and in high favour with God yet was he not to be compared with Christ Qui usus est ministeriâ— Angelorum in multis Who in many things used the ministerie of Angels and of whom specially the Psalme speaketh He shall give his Angels charge over thee c. Psalm 91. not that Christ needed their ministerie but propter Hierarchicam institutionem because of the order of the celestiall Hierarchie God hath appointed the Angels and blessed Spirits as the Ministers of his will 2. And in that place in Deuteronomie only strange gods are excluded not the ministerie of Angels which are subordinate unto God for by the same reason the ministerie of Moses should be excluded also 3. Neither can it be affirmed that the administration of the Angels was suspended untill Ioshuahs time for seeing the law was given by the administration of Angels as the Apostle sheweth Galath 3. much more motiâ— columnae the moving of the cloudie and fierie pillar was by their ministerie Deo tamen immutabiliter praesentâ— prasidente God yet himselfe being unchangeably present and president To this effect Thoring who here with great reason opposeth himselfe to Burgensis QUEST XXV When and where God thus said to Moses Vers. 12. THou hast said moreover I know theâ— by 〈◊〉 1. Burgensis thinketh that although it be not found in these verie words where the Lord so said to Moses yet equivalenter dicta fuisse c. words equivalent and of like force were uttered when the Lord said Let me alone c. For thereby Moses might perceive that hee was well knowne unto God seeing by his prayers hee was able to turne aside Gods judgements But by the rehearsall of these words in the same phrase afterward vers 17. I know thee by name it is evident that God had so said to Moses before 2. Augustine therefore resolveth Non omnia scâ—ipta esse quâ— Deus cum illo locutus est That all things are not written which God spake unto Moses 3. Oleaster further giveth this conjecture that it is like Deum hac in mâ—ntis colâ—oquio dixisse that God spake these things unto him in the mount for that was the most familiar conference which God had with Moses QUEST XXVI How the Lord is said to know Moses by name I Know thee by name 1. This is spoken humanitus according to the custome of men who know many by their face whom they know not by name but Princes and great men doe know by name and specially marke and regard those which doe attend upon them and so the Lord saith thus much in effect Novi te tanquâ—m Ministrum c. I know thee as my Minister and servant whom I often use Oleaster So the Lord also is said to know Moses by name because he was in great reputation and favour with him Tostatus And that hee had chosen him out of many for his service Calvin And God is said to know them that please him and not to know those which offend him Non quia ignorat sed quia non approbat Not because he knoweth them not but doth not approve them Augustine 2. God therefore herein sheweth what singular regard he had of Moses in respect of his knowledge God knoweth all men yea all things by their names as the Prophet saith Esay 40.26 Who hath created these things and calleth them by their names Non prâ—dissent ad esse nisi ea Deus vocasset ad esse For nothing could have a being unlesse God had called it to have a being Tostat. qu. 13. But God in respect of his grace and favour tooke speciall notice of Moses whom he vouchsafed to speake with face to face 3. God hath then a common knowledge of all his creatures but a peculiar of his elect Concerning his common knowledge Some have thought that God hath not particularium cognitionem the knowledge of particular things but as he knoweth his owne essence Some as Avicenna that God knoweth singularia universaliter particular things universally in respect of their generall causes not of the particular effects As if a man were skilfull in the celestiall globe he might foresee the particular eclipses in their causes though he see them not in
live Calvin It was therefore commendable in Moses that hee desired in cognitione Dei magis magis aâ—geri to increase more and more in the knowledge of God Marbach As Bernard speaketh of some Qui pro fidei magnitudine inveniuntur qui inducantur in omnem plenitudinem Which are found worthy for their great faith to be brought to a fulnesse of knowledge talis erat Moses qui andebat dicere c. such an one was Moses that was bold to say shew thy selfe unto mee Such was Philip that desired the Father to be shewed them and David that said Thy face will I seeke Magna fides magna meretur c. magnuâ—â—iritibus magnus accurrit sponsus A great faith is worthy of great things to great spirits the Spouse offereth himselfe in stately manner To this purpose Bernard Herein Moses desire then was to be commended but he goeth somewhat beyond his bounds Hereof Ambrose thus writeth excellently Norat sanctus vates Domini quod invisibilem Deum facie ad faciem videre non posset sed devotio sancta mensuram super greditur putavit Deo etiam hoc esse possibile ut corporeis oculis faceret id quod est incorporeum comprehendi non reprehensibilis hic error sed etiam grata cupiditas inexplebilis c. The holy Prophet of God knew well enough that he could not see the invisible God face to face but his holy devotion exceedeth measure and he thought this not to be impossible unto God to make that to be comprehended with corporall eyes which was incorporeall this errour is not much to be reprehended but his insatiable desire was gratefull and accepted c. Cyrill more fully toucheth this point comparing together Moses desire here and Philips Ioh. 14. that Christ should shew them the Father Studiosus quidem Philippus fuit sed non adeo acutus ut commode apte quae sit visio Dei posset intelligere Philip was studious and desirous but not sharp enough to understand what the vision of God is c. And in the same place hee sheweth that Philip failed in these two things first in his understanding for it was impossible for a man oculiâ— corporis Dei substantiam aspicere with the eyes of his body to see the substance of God and in his discretion Non valde prudenter cum imago character patris verus adesset Neither did he aske this wisely seeing the true image and character of God Christ Jesus was present seeing then that the vision and knowledge of the Son sufficed to understand the nature of the father supervacaneus iste Philippi sermo videtur this speech of Philip seemed to be superfluous Non tamen lande sua privandus Philippus yet Philip is not to be deprived of his due praise c. And in these two things Cyrillus setteth forth his commendation first in respect of that which he desired Visionem Patris caeteris omnibus rebus anteposuit He preferred the vision of the Father before all other things Secondly in regard of the end that whereas the Jewes boasted of Moses that God spake with him in the mount and shewed him his glorie hee thought that the Jewes mouths might be stopped Si Christus quoque credentibus in cum Patrem ostenderet c. If Christ also would shew the Father to those which beleeved in him c. In like manner Moses here is to be commended in these two things first ut plurimum spiritualia petit Moses desireth all spirituall things he desired nothing more than to see Gods glorie which is all one with that petition Hallowed bee thy name Ferus And Moses propounded unto him a good end that hee might see Gods glorie ut de eo populo tuo concionari queam that I may preach thereof to thy people Osiander So also in two other things Moses faileth because hac carne circundatus being compassed about with this flesh hee desired to see the greatnesse of Gods glorie and that hee desired to see the brightnesse of Gods glorie qui ministerium non lucis sed umbrae teneret who had the ministerie not of the light it selfe but of the shadow Borrh. QUEST XXXVII What the Lord meaneth by All my good Vers. 19. I Will make all my good goe before thee 1. Some by all my good understand all Gods creatures which he saw in the creating of them to be good and those hee caused to come before Moses that in them hee might behold the glorie of God ex Simlero But Moses which had writ the storie of the creation therein had seene and considered Gods power before and this is a common and ordinarie knowledge of God by his creatures but here Moses craveth an extraordinarie demonstration of his glorie 2. Tostatus by all the Lords good understandeth the divers kindes of good things bonum spirituale both the spirituall good which was the divine essence of God bonum corporale a corporall good which was a most glorious lightsome body both which the Lord shewed unto Moses quest 18. But although it bee true that Moses both inwardly in his minde and outwardly with the eyes of his body did see Gods glorie yet the Divine Essence hee saw not for no man can see God and live as the Lord himselfe saith 3. Ferus giveth this sense thou needest not looke so high as unto my essence inspice opera mea inspice bonâ— quae tibi feci faciam looke unto my workes looke unto those good things which I have done for thee and meane yet to doe c. But this sight and experience Moses had of the Lord before he desireth to see him now in an extraordinarie manner and measure 4. Lippoman followeth the same sense Omne bonum meum quote donabo istum populum oculis tuiâ— videbis All my good which I will bestow upon thee and this people thou shalt see with thine eyes But the demonstration here made of Gods glorie was presently done it cannot therefore bee referred to the benefits which the Lord intended afterward to bestow 5. Some doe understand it of the life to come Requiem aternam dabo tibi in qua est omne bonum in visione Dei c. I will give thee everlasting rest wherein there is all good in the sight of God Gloss. interlin Hugo de S. Victor So also Thomas Aquinas sheweth at large how in illa foelicitate quae provenit ex divina visione c. in that felicitie and happinesse which commeth of the vision of God all humane desire shall bee satisfied and so God will shew them all his good 1. Est quoddam hamanum desiderium intellectuale There is a certaine intellectuall desire of man in the knowledge of the truth which shall then be satisfied 2. Est quoddam desiderium rationale A certaine desire grounded on reason as in attaining unto morall vertues this shall also then be filled when as reason shall be perfect without errour 3. There
where I use to commune with thee it seemeth then that the Lord was in some part of the mount by the description of the place in the rocke 3. Therefore it is like that this communication was had betweene the Lord and Moses not in the top of mount Sinai for then the Lord at this time would have shewed this sight which was not done till afterward when the Lord proclaimed his name Iehovah before Moses which followeth in the next Chapter chap. 34.7 Gallas But Moses went up to some part of the mountaine the next day after the slaughter of the people chap. 32.30 where he had all this conference with God which is declared in this Chapter saving that it is somewhat interrupted by the inserting of that narration of the peoples laying aside of their best garments and Moses removing of the Tabernacle out of the host vers 7. to vers 12. 4. Places of Doctrine 1. Doct. That the contemplative life should not hinder the active Vers. 23. AFter he returned to the host Moses did not dwell in the Tabernacle which he pitched without the host but returned againe to the campe after he had talked with God to attend the businesse of the people which sheweth that men should not be so much given to the contemplative life as to neglect their callings and to withdraw themselves from doing good unto others As some in time past for love of solitarie life being fit for their gifts to bee imployed in the Church did utterly refuse all kinde of calling therein But this is not the fault of this age Nimius ambitus jam damnandus too much ambition in seeking of preferment in Church and Common-wealth is now rather to be condemned Simler But our blessed Saviour sheweth by his example what a good temper should be made of the active and contemplative life who in the day time taught in the Temple and in the night went out and abode in the mount of Olives there giving himselfe to prayer Luk. 21.37 2. Doct. Grace with God is of mercie not by works Vers. 12. THou hast found grace in my sight Oleaster hereupon noteth that man is said to find grace Quia eam quasi thesaurum casu invenit non suâ— industria aut labore Because he findeth it unlooked for as a treasure not by his owne labour or industrie as the Apostle saith It is not in him that willeth or runneth but in God that sheweth mercie 3. Doct. The Lord knoweth all his Elect by name Vers. 12. I Know thee by name This sheweth that God hath a peculiar and particular knowledge of the elect as here Moses is knowne unto God by name And lest any should thinke that this was a speciall privilege unto Moses that he was more knowne unto God than another Procopius addeth I thinke it were better ut universaliter ille locus accipiatur de omni qui eadem qua Mosis pollent sanctitate That generally this place be understood of every one that is endued with Moses holinesse c. So the Apostle maketh a generall doctrine of it The foundation of God remaineth sure and hath this seale the Lord knoweth who are his 4. Doct. That there is mention made in Moses of everlasting life Vers. 20. NO man shall see me and live Cajetan well urgeth this place against those which thinke there is no mention made in Moses of everlasting felicitie For if no man should see God after this life it had beene sufficient to say no man shall see me at all therefore in adding and live hee insinuateth Quod adempta hominis vita poterit homo videre ipsum That when this life is taken away a man may see him c. As the Apostle saith When he appeareth we shall be like him for we shall see him as he is c. 1. Ioh. 3.3 5. Doct. A difference betweene the decree of election and reprobation Vers. 19. I Will shew mercie to whom I will shew mercie Marbachius here observeth the difference betweene election and reprobation Electio citra respectum operum nostrorum est Election is without the respect of our works but Damnatio reprobatio non est sine operum hominis respectu Damnation and reprobation is not without respect of mens works for if it were otherwise it would follow that the absolute will of God is the cause of their damnation which were contrarie to the Prophet I will not the death of a sinner The Apostle indeed calleth the vessels of wrath prepared to destruction as it is said He hath prepared the vessels of mercie unto glorie But yet with this difference it is said actively that God hath prepared the one to glorie his will and decree is the onely cause of their election without any foresight of their works it is of his mercie as here the Lord saith to Moses but the other are said passively to be prepared because first the Lord doth Eos in sordibus suis relinquere leave them in their filthinesse and upon the foresight of their sinne decree them unto everlasting damnation God doth sponte praeterire of his owne will as he electeth some so pretermit others but the decree of actuall condemnation is upon the foresight of their sinne See more Synops. pag. 822. 5 Places of Controversie 1. Controv. Of the corrupt reading of the Latine text Vers. 15. WHereas the Hebrew text here readeth to this effect If thy face goe not with us The Latine text changeth it thus If thou goe not which Tostatus justifieth thus that Hierom Cautissime mutavit did most warilie change it because there should otherwise seeme to be no difference betweene the Lords answer and Moses replie as now there is for by my face the Lord might understand his Angell But Moses is not contented that Gods Angell goe with them but requireth that the Lord himselfe would be their guide Contra. 1. If the Latine translator were cautelous in altering of the originall reading for If thy presence goe not If thou goe not then it would follow that it is an oversight in the originall and what is this else but for man to take upon him to correct the enditing of the Spirit 2. By Gods face and presence Moses understood not any Angell but God himselfe as vers 20. the Lord by face understandeth himselfe Thou canst not see my face for there shall no man see me and live 3. Neither doth the difference betweene the Lords speech and Moses replie consist in that distinction as is shewed before quest 31. the like error is committed before vers 13. where the Latine Interpreter readeth Shew me thy face for shew me thy way 2. Controv. That our calling is altogether of grace Vers. 19. I Will shew mercie to whom I will shew mercie Ambrose hereupon inferreth well Quod Dei gratiam nemo praeveniat merito suo c. That no man preventeth Gods grace by his merit as hee further proveth by that place of the Apostle 1 Ioh. 4.10
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
to the even sometimes for the space of seven daies Levit. 15.13 18. The Priest therefore when any such uncleannesse was upon him could not enter into the Sanctuarie at all the washing of his hands and feet then at the brasen Layer would not serve the turne But though they were free from all other kinds of uncleannesse yet they were to wash their hands and feet alwaies when they went into the Tabernacle 3. The spirituall reason of the washing the hands and feet is this by the hands are understood the workes and operations by feet the affections of the soule Ministers and generally all that approach and draw neere unto God must be both of cleane heart and of cleane waies and workes when they come before God as for the hands the Apostle willeth that everie where men should lift up pure hands and concerning the feet the Preacher saith Take heed unto thy feet when thou entrest into the house of God QUEST X. What cloud this was which covered the Tabernacle Vers. 34. THen the cloud covered the Tabernacle c. 1. This was not another cloud beside that which was called the pillar of the cloud as some thinke but the very same both because of the appearance of it by night as fire as the other seemed as a pillar of fire in the night as also there was the same use of this cloud to direct them in their journeyes as of the pillar Exod. 13.21 Tostat. qu. 10. 2. Some thinke while the people camped about mount Sinai that this cloud vanished away which was the cause why the people desired gods to go before them and that now as soone as the Tabernacle was made it appeared againe But that is not like for chap. 13.22 it is said that the Lord tooke not away the pillar of the cloud by day c. And seeing the Manna did fall every day which was an evident signe of Gods presence among them though the cloud had not been in their sight that had been no cause to move thâ—â— to desire a guide Simler 3. This cloud which before also did direct them now commeth somewhat nearer and sitteth upon the Tabernacle Novae hic gratiae accessio commendatur in certiore symbolo c. this accession of new grace and favour is commended by a more certaine and evident signe Calvin 4. This cloud before rested upon the other Tabernacle which Moses had removed without the campe but now the great Tabernacle being built the Lord doth chuse it as his seat Tostat. qu. 10. QUEST XI How the glorie of the Lord filled the Tabernacle THe glorie of the Lord filled the Tabernacle 1. The Lord giveth here a double testimonie of his presence for the approbation of this worke made by his appointment there was a cloud without and inâ—us splendor gloriae Dei within the brightsome glorie of God Gallass For so the Apostle calleth the shining of Moses face the glorie of his countenance 1. Cor. 3. Oleaster 2. By this was signified both the presence of Christ in his Church because this cloud filled the Tabernacle within and the Lords protection of his Church the cloud covered it without Marbach 3. And as the glorie of the Lord filled the Tabernacle so in Christ who is the true Tabernacle the Godhead dwelleth bodily and essentially Osiander 4. Though the glorie of the Lord filled the earthly Tabernacle yet his glorie remained still in heaven onely the Lord vouchsafed there a visible signe of his presence that they might know him to be neere unto them as often as he was called upon Calvine QUEST XII VVhy it pleased God to make the cloud a signe of his presence IT hath pleased God diversly to use the clouds as symboles and signes of his presence so he set his bow in the clouds as a signe of his favour he went before his people in a cloud Christ was transfigured in the mount in a bright cloud when he ascended a cloud tooke him out of their fight and he shall come againe in the clouds to judge the quicke and the dead 2. First as the cloud engendreth raine doth shelter from the heat of the Sun so Christ by the influence and raine of grace doth comfort his Church and protecteth it in the heat of persecution Simler Secondly as the fiâ—e heateth giveth light and purgeth so Christ by his Spirit worketh all these in his Church comforting illuminating and purifying the same Pelarg. QUEST XIII Why Moses could not enter into the Tabernacle Vers. 35. MOses could not enter into the Tabernacle because the cloud abode there c. 1. Tostatus confuting Lyranus who thinketh that Moses did not enter into the Tabernacle propter reverentiam because of the reverence of the place and not for that the thicke cloud did hinder his â—ight affirmeth the contrarie that Moses rather entred not because of the thicke cloud But seeing that this was a lightsome cloud and therefore is called the glorie of the Lord it was not the thicknes of the cloud that could have been an impediment to Moses he therefore rather forbeareth to enter of reverencâ— as when it was said unto him while the fire burned in the bush come not hither c. Exod. 3. 2. Moses entred into the thicke cloud in mount Sinai but here he cannot enter Pellican maketh this the reason because now Moses representeth the people of the Iewes to whom the glorie of the Lord in the Tâ—bernacle was as a cloud But he as well represented the person of the people when he went up to receive the Law for them therefore that is no reason The cause then is this Moses durst not ascend up unto God into the mount uncalled he waited six daies in the mount and the seventh the Lord called unto him chap. 24 16 at this time therefore it was not lawfull for Moses to come neere being not called or bidden so to doe Gallas 3. And by this meanes the Lord would have his Tabernacle afterward reverenced of all into the which Moses had no entrance at this time for the great glorie of the Lord as for the same cause at the dedication of Salomons Temple the glorie of the Lord so filled the house that the Priests could not stand to minister because of the cloud the glorious light whereof they could not endure And thus the Lord would have his house reverenced because of his presence 4. But the cloud did not alwaies thus fill the house but at this time the Lord did it to sanctifie the Tabernacle with his presence The cloud had three positions or places sometime it was within the Tabernacle then none could enter as heere and Numb 12. when the cloud stood at the doore of the Tabernacle when the Lord called to Aaron and Miriam or it rested upon the Tabernacle then Moses and Aaron might enter but the campe removed not but when the cloud was lift up altogether from the Tabernacle then the campe went forward Lyran. QUEST XIV In what order 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
is before shewed so that he is farre elder than the seven wise men of the Grecians and then Pythagorâ—â— Heraclitus Hippocrates Democritus Anaxagoras Socrates Plato with the rest who were many yeeres after Homer 4. Hence then appeareth that notable error of Appion the Grammarian in Tiberius Caesars time who would have Moses bring the Israelites out of Egypt in the first yeere of the seventh Olympiade at what time the Tyrians built Carthage in Africa For it is evident that Carthage was built about the time of the Trojan battell for Aeneas went from thence to Dido the founder of Carthage as Virgil. testifieth and Iosephus writing against the said Appion sheweth that from Hiram King of Tyre in whose time the Temple was built unto Pigmalion and Dido were 155. yeeres and to the beginning of the Olympiades in the 8. yeere of Ahaz reigne were 280. yeeres so that by this account Carthage was built 140. yeeres before the count of the Olympiades began Appion then is found to be in a double error for both Moses was divers hundred yeeres before the building of Carthage and Carthage was built long before the computation of the Olympiades ex Perer. QUEST VIII Whether the name of Moses were knowne unto the Gentiles before Christ. NOw then it is evident 1. that Moses name was knowne unto the ancient writers of the Gentiles as Saconiatho that Phenicean Antiquarie and Berosus Chaldeus Ptolomeus and Manetho Egyptian Chronographers and among the Grecians Artapanus Polemo Eupolemus doe make honourable mention of Moses Likewise Troyus Pompeius cited by Iustin. Martyr lib. 36. and Diodorus Siculus Numâ—nius Pythagoricus calleth Plato the Attik or Athenian Moses 2. But yet sparing mention is made of Moses among the Ethnik writers because they held his writings to bee sacred and divine and so not to bee prophaned and made common as Demetrius Phalerius the keeper of the great Library of Alexandria said unto Ptolomeus Philadelphus alleaging at the same time the examples of Theopompus the Historiographer and Theodectes the tragicall Poet that when they attempted to transpose some things out of Moses bookes the one into his story the other into his tragedie the first was perplexed in minde the other smitten with blindnesse till they perceived their error and desisted Aristeas 3. Origen then is deceived who thinketh that till after Christ the name of Moses was not heard of among the Gentiles â— Homil. 2. in Cant. Pererius QUEST IX How Moses is said to be a proper child and by whom he was hid Vers. 2. WHen she saw that he was faire and goodly she hid him 1. Both the parents did their part iâ— hiding him Heb. 11.13 but the mother was the chiefe either in regard of her motherly affection or for that the advice came first from her 2. Iosephus writeth that Amram had a speciall revelation vision concerning this child that he should be delivered from this danger and be himselfe a deliverer of his people But seeing these parents of Moses are commended for their faith which must bee grounded upon the word of God it is likely that they builded rather upon the promises made to their Fathers than any speciall revelations 3. The child was goodly to see to that is a certaine divine comelinesse appeared in him not onely propernesse of body as Stephen sheweth Act. 7. and the Apostle Heb. 11.23 this act of theirs then principally proceeded of faith which was so much the more increased by the object of this goodly child in whom they saw such signes of grace as that they doubted not but that God would take the protection of him Simlâ—r QUEST X. The Arke wherein Moses was put whereof it was made and where placed Vers. 3. SHe tooke an Arke of bulrushes The word here used is Tebath which is given also to Noahs Arke and the Arke of the Tabernacle The Septuag retaine the same word Thibis without any other interpretation but it is like through the error of some Scribes that Thibin was put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the edition Complutense readeth but Origen is here deceived that thinketh Thibis to bee a coffin made of wicker or of the barkes of trees Hom. 2. in Exod. it signifieth nothing but an Arke for the frame the matter whereof it was made is beside expressed 2. which some thinke was of Reed Vatab. Genevens othes of Bulrushes Iun. Pag Mont. which is most like or of the tree Papyrus as Iosephus whereof they made the paper which word is used to this day though our paper be now made of linnen it was a light matter that might easily be supported in the waters and both to fasten the stuffe the better and to keepe out the water they daubd it with slime and pitch Simler as Noah pitched his great Arke to hold out the waters 3. This Arke for the bignesse Iosephus thinketh was no greater than could well containe the child but Iosephus is deceived that they put this Arke or coffin into the middest of the floud for the text is evident that they put it amongst the flagges or reedes that it should not so easily flote upon the waters and to be the better defended from the winde Pererius QUEST XI Whether Moses parents did well in exposing him BUt here the question will be moved whether Moses parents did well in exposing the infant thus to apparent danger seeing nature hath given unto bruite beasts a naturall instinct rather to adventure their lives for their young ones than to leave and forsake them These reasons then may bee yeelded in defence of this their fact 1. That if they had kept their childe at home then they had most certainly exposed not onely him to danger who could not be hid partly from the diligent inquisition of Pharaoh partly from the notice of the Egyptians among whom they dwelled Iunius but also his parents by all likelyhood should have perished therefore in that they doe thus expose the infant they doe deliver him from a certaine danger leaving him to an uncertaine Perer. 2. Beside they use all carefull meanes to provide for the childe in pitching the Arke in laying it in a safe place Perer. from whence the mother might take it by stealth and suckle it at her pleasure Simler Beside they appointed his sister to bee his keeper to seâ— what should become of the infant 3. Further though there be no certaintie either of the revelation shewed to Amram that the childe should be preserved as Iosephus writeth or of that excuse of the Hebrewes that Miriam being a Prophetesse gave direction what they should doe yet seeing this act of theirs proceeded of faith in God as the Apostle sheweth Heb. 11. it is not to be doubted but that herein they were directed by the instinct of the spirit and that they did it not in griefe and despaire as Philo seemeth to affirme that they wished they had exposed their childe so soone as he was borne seeing they could no longer keepe him
QUEST XII Of the education of Moses and his adoption to be Pharaohs daughters son Vers. 5. WHen she saw the Arke among the bulrushes she sent her maid to fet it c. The Chalde Paraphrast readeth here that she put forth her arme to take it for the word amah signifieth both a Cubite but then it is with dagesh and a maid then it is without dagesh amah not ammah as here and therefore Aben Ezra refuseth the Chalde reading Beside Pharaohs daughter comming downe to wash her it is not like she was among the flagges where the Arke was which had beene an unfit place to wash in Simler 2. By Gods providence Moses owne mother became the childs nurse Iosephus writeth by this occasion because when diverse Egyptian women were brought the child refused to sucke of them and would not take the breasts of any but of his mother but the true occasion is here expressed that when Moses sister perceived that she was in love with the child she offered to goe call a nurse of the Hebrew women 3. Pharaohs daughter adopted him to be her owne sonne not as Philo thinketh faining her selfe to be with child and making Pharaoh beleeve that is was her owne neither yet did the propernesse of the child onely allure Pharaoh to consent that his daughter should nourish him as her son especially if it were true as Iosephus writeth that while Pharaoh played with the child he tooke off his Diadem and Crowne which the Egyptian Priest that foretold of his birth did interpret to bee ominous to the Kingdome and therefore gave counsell the child should be slaine but Pharaohs daughter snatched him out of his armes and so saved the childs life This then is chiefly to be ascribed to Gods speciall providence who so wrought that the child should be brought up even among his enemies QUEST XIII Whence Moses had his learning of the Egyptians onely or of the Grecians also AS Pharaohs daughter adopted Moses for her sonne so as S. Stephen witnesseth he was learned in all the wisdome of the Egyptians being counted a Princes sonne had no doubt a Princely education 1. But here Philo is deceived who beside the arts and science which hee learned of the Egyptians as Arithmetick Geometrie and the Hieroglyphikes that is their hid and secret and Enigmaticall doctrine saith he was taught of the Chaldes Astronomie and Philosophy of the Grecians for beside that Stephen onely maketh mention of his Egyptian learning it is certaine that there was no profession of Philosophy or of learning among the Grecians before the seven wise men before whose time Moses was borne almost a thousand yeeres Perer. And Moses was about Inachus time long after whom in the eleventh generation Cadmus found out the Greeke letters after whom flourished Amphion Orpheus Museus Linus Simler 2. Neither is it probable which Artapanus an ancient writer affirmeth that beside many other benefits which Moses brought to the Egyptians hee taught them the use of letters and therefore was honoured of them under the name of Mercurius for seeing Moses received his learning from the Egyptians it is likely they had also the knowledge of letters 3. That also is as uncertaine which Clemens Alexandrinus alleageth from Eupolâ—mus that Moses taught the Israelites the knowledge of the letters for beside that Augustine thinketh that the Hebrew tongue was continued from Heber and preserved in the family of the fathers together with the letters long before the giving of the Law grounding his opinion upon that place Deut. 29.10 where the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Moses appointed Scribes and instructors of the letters Iosephus also writeth that the Hebrew letters were in use before the floud and that they of Seths posteritie having learned of Adam that the world should be twice destroyed once by water and the second time by fire did make two pillars the one of brick the other of stone and did therein grave the principles of the artes and sciences that those profitable inventions should not be lost that if the waters dissolved the bricke yet the other pillar of stone might continue which Iosephus saith was to be seene in his time in Syria Ioseph lib. 1. Antiq. Ex Perer. QUEST XIV What kinde of learning Moses received of the Egyptians FUrther it will bee inquired what manner of learning it was which Moses learned of the Egyptian 1. Such profitable arts as were professed among the Egyptians as Arithmeticke Geometrie Astronomy Moses was instructed in as being fit to prepare him for that publike administration wherein hee should be employed 2. The Egyptians had more secret and hid kind of learning called the Hieroglyphikes which by certaine outward symboles and Emblemes did set forth divers mysticall morall politike principles which kind of doctrine was not knowne to the vulgar sort herein Iustinus Martyr thinketh that Moses was trayned up having the knowledge onely thereof not the use which was vaine frivolous superstitious Iust. qu. orthodox 25. 3. But that Moses by imitation of the Egyptian Hieroglyphikes did forbid certaine kindes of beasts to be eaten and some onely and not other to be sacrificed as Eleazer the high Priest answered the Ambassadour of Ptolemy Philodelphus as Pythagoras had also his Enigmaticall precepts Ignem gladio ne fodias Do not gall the fire with a sword that is provoke not an angry man Câ—â— non comedendum The heart is not to be eaten that is griefe is not to be nourished in the minde Hirâ—ndinem in domum non esse recipiendam Not to receive a swallow that is a brabler into the house and such like that Moses used many such legall helpes in prescribing of his legall rites and ceremonies it is not to be thought seeing he had his direction from God and saw a paterne of such things which belonged to the Tabernacle in the mount Exod. 25.40 QUEST XV. Whence the Egyptians received their learning BUt if further it be demanded from whence the Egyptians received their varietie of learning 1. Neither is the opinion of Iamblicus probable that Mercurius called Trismegistus because hee was a great Philosopher a great King and a great Priest was the author of the Egyptian learning whom heâ— alleageth certaine antient authors testifying to have written of the wisdome of the Egyptians 35535. bookes for this Mercurius the nephew as is supposed of the other Mercurius whose grandfather by the mothers side Atlas was in whose time Moses was borne as Aug. lib. 8. de civ Dei cap. 8. being after Moses could not be the inventor of the Egyptian skill which Moses long before learned 2. Neither yet is it certaine that Abraham instructed the Egyptians in these sciences as Iosephus writeth for his abode and continuance was not long in Egypt and so he wanted time there to lay the foundation of so many artes 3. Augustine yeeldeth to the opinion of Varro that Isis the daughter of Inachus first