person not in the third and though the pronoune or verbe be put in the plurall yet the noune is not as the use is to say nos sumus Rex we are the King not Kings as here in the plurall they say These are thy gods Tostat. The plurall therefore is taken here for the singular according to the Hebrew phrase as before is shewed quest 7. 3. Tostatus thinketh that the people did not in so saying consider so much of the golden Calfe as of the divine vertue and power of the true God quam latere putabant in illa vitulo aurea which they imagined to be in that golden calfe For they could not be ignorant that the true God the God of their fathers brought them out of Egypt And they knowing this it is not to be thought quòd totus populus vellet publice mentiri that all the people would agree in a lye Tostat. But what divine vertue could they imagine to be in the Calfe which they saw to be made presently before their eyes of their earings 4. Thoring in his replies saith the judgement of the people was so blinded and swallowed up Vt rem crederent penitus inanimatam esse Deum That they thought a thing altogether without life to be God So Rupertus Veritatem quam cecinerant dicentes c. The truth which they sung saying let us sing unto God for he hath triumphed gloriously In mendacium commutarunt c. They turned into a lye saying these are thy gods O Israel which brought thee out of Egypt He thinketh that they tooke this very calfe to be the god that delivered them But be it admitted that the people were so grosse it cannot bee thought that Aaron could be so grossely deceived And where as Thoring objecteth that place Psal. 106.20 They turned their glorie into the similitude of a calfe c. they forgate God their Saviour which had done great things in Egypt c. hence it cannot bee gathered that they had cast off all knowledge or memorie of God for then Aaron that made the calfe should have fallen into the same oblivion But they had forgotten their obedience which should have beene yeelded to Gods commandement as it is said before in the same place vers 13. when as yet they had not made the molten calfe Moses being then with him Incontinently they forgate his works they waited not for his counsell So Gregorie expoundeth the pulling off their earings Vt inobedientia ipsorum ostenderet ad cultum idolorum esse perventum To shew that by their disobedience they fell to the worship of idols 5. Therefore in that they say These are thy gods they have relation unto God himselfe In cujus honorem extruxerunt vitulum In honour of whom they set up the calfe Ferus They give the name of the thing signified to the signe as if they should have said Hoc Dei illius signum est c. This image is a signe of that God which brought us out of Egypt Marbach They thought that Gods honour was hereby more set forth Quia sub externa imagine ipsum colerent because they did worship him in an outward image Calvin He that giveth any honour unto this image prastat gratissimum cultum Deo illi c. doth yeeld acceptable service unto that God which brought us out of Egypt Osiander And that the Israelites in the golden calfe had respect unto God unto whose honour they made it may further be declared by these reasons 1. Because the Gentiles themselves had not that imagination of their images to thinke them the very gods but onely representations of them their gods they held to be in heaven 2. To call the images of God Elohim gods by a certaine metonymie was usuall among idolaters as Laban calleth his images Elohim gods Gen. 31.30 Gallas 3. Non probabile est tam crassâ—s fuisse c. It is not probable they were so grosse to thinke a new god could bee made Calvin Or to thinke the calfe delivered them being a thing without life Ferus 4. And that Aaron saith to morrow shall bee an holy day to Iehovah Cognitus est Deus hic c. It is evident that God was knowne unto them that made the molten calfe Borrh. QUEST XIX Why Aaron proceeded to build an Altar before the golden calfe Vers. 5. WHen Aaron saw that he made an Altar c. 1. R. Salomon whom Paulus Burgensis followeth who had beene sometime a Jew himselfe hath here this assertion that as soone as the calfe was made it went alone and therefore Aaron seeing such a great wonder did make an Altar for the honour of this calfe to this purpose they alleage that text Psal. 106.20 They turned their glory into the similitude of a calfe that eateth hay that is of a living calfe Contra. 1. This text is flat against them that this calfe was made onely in the similitude of a calfe that eateth hay not that it did eat hay or exercise any other worke of life but it was made like unto it Thoring 2. And this golden calfe wanting joynts and sinewes instruments of motion and chaps and jawes which are the meanes of feeding could not goe nor feed of it selfe it might have beene moved and carried by some spirit but of it selfe it could not bee made to walke 3. And if Aaron should have set up an Altar to this calfe as thinking any divine vertue to be in it he should have consented to most abominable idolatrie Tostat. 4. And whereas they wrest those words of Aaron vers 24. Thereout ran this calfe as though it came walking out of it selfe the meaning is Egressus fuit operefusorie It came forth by the melting and casting of the workman 2. Yet it is not to be thought that Aaron was so forward as of himselfe to please the people yet more to build an Altar before the idoll as Simlerus thinketh and Cajetan is in the same opinion Aaron primatum nolens perdâ—re aedificat altare coram vitulo non expectans rogari Aaron because he was loth that any should be before him doth build an Altar not staying to be intreated c. For if Aaron had beene thus willing he could not have so excused himselfe afterward by the violence of the people which he saith were set on mischiefe vers 22. 3. Nor yet did Aaron of himselfe make an Altar Vt tempus tereret to spend time that he might have put off his businesse till Moses comming Ex Fero. For then what pretence soever he had he should have given them occasion of greater idolatrie as it followeth afterward 4. But the truth is that Aaron made this Altar not onely being thereunto rogatus asked of the people Osiander but impulsus compelled Marbach For now they have an idoll they must have an Altar and sacrifices and an holy day and all things belonging to this superstitious service Gallas So also Calvin Cum videt populum fic furere when he saw the people so
mounting c. Abraham saw not the raine of fire and brimstone but the smoake onely thereof and yet he rose very early so that it seemeth the burning of Sodome was done in a moment for the raine fell not till Lot was entred into Zoar which was about the Sunne rising vers 23. By this we may see how suddenly the world at Christs comming shall be consumed with fire and we changed in a moment in the twinkling of an eye 1 Cor. 15.52 Muscul. 6. Doct. Wherefore unlawfull copulations are often more fruitfull than lawfull Vers. 36. THus were both the daughters of Lot with childe c. We finde in Scripture that many lawfully companying with their husbands as Sara Rebecca Rachel Anna yet hardly conceived and yet divers with one unlawfull copulation were with childe as Thamar with Iuda Bersebe with David Lots daughters with their father which the Lord doth not as more favouring such unlawfull conjunctions but to this end that such secret uncleane works should come to light for their conversion as in Iuda David or confusion Marlor 5. Places of Confutation 1. Confut. Vniversality no sure marke of the Church Vers. 4. ALL the people from all quarters All rhe whole City of Sodome consented in evill onely Lot and his family were free Universality then is but a slender or uncertaine argument of the truth or Church that professeth it It is oftner seene that the greater part is the worse than otherwise The Romanists therefore reason but simply that their religion is the best because the greater part of the world received it for by the same reason the uncleane conversation of Sodome might bee justified against Lot 2. Confut. Against Atheists that beleeve not the transmutation of Lots wiâ—â— Vers. 26. SHe became a pillar of salt Let not prophane persons scoffe at this as though it were one of Ovids Metamorphosis fables There is a great difference betweene Gods actions and Poets fictions he that beleeveth that God made all things of nothing which dayly seeth birds to come forth of egges and living creatures to be ingendred by dead seed and hopeth for the resurrection of the body cannot doubt but that God could turne a womans body into a salty pillar 3. Confut. Monkish and solitary life maketh not more holy Vers. 38. HE dwelt in a cave Even Lot in a solitary cave committed sinne it is not then the place that amendeth mens manners Gregory well saith sic desit spiritus non adjuvat locus If an heart be wanting the place helpeth not Lot sinned in the mountaine Adam fell in Paradise the Angels in heaven It is then but a Popish fantasie that a Monks coule a cloister life an Hermites weed can make a man more holy But it is to be feared that as dtunkennesse and incest were committed even in the cave so the Gloisters and Cells of Popish votaries are not free from the like uncleannesse 6. Places of morall observation 1. Observ. Vnruly people to be gently handled Vers. 7. I Pray you my brethren doe not so wickedly c. Lot sheweth that a furious multitude is to be gently dealt withall and not to be exasperated with sharpe words as here Lot calleth the Sodomites his brethren not in the same profession but in respect of his cohabitation and common condition of life This is S. Pauls rule Instructing them with meeknesse that are contrary minded 2 Tim. 2.25 2. Observ. God delivereth in extremity Vers. 10. THe men put forth their hands and pulled Lot c. The Lord though he deferre his helpe yet will not faile us in the greatest danger when we are brought to a straight As here Lot was delivered from the Sodomites as from raging Lions when he was as under their pawes Calvin In the like pinch the Lord delivered David when Saul had compassed him in 1 Sam. 23.26 3. Observ. Prophane persons make a mocke of Gods judgements Vers. 14. HE seemed to his sons in law as though he had mocked c. Such are the prophane Atheists and worldlings that make but a mocke and scorne of Gods judgements and are no better perswaded of the end of the world by fire than these wretches were of the destruction of Sodome of such S. Peter speaketh That there shall be in the last dayes mockers c. which shall say where is the promise of his comming c. 2 Pet. 3.3 Calvin 4. Observ. We must not deferre our turning to God Vers. 16. AS he prolonged the time By Lots example who delaying the time if God had not beene more mercifull to draw him forth might have perished in the overthrow of Sodome wee are taught how dangerous a thing it is to deferre our calling and to trifle or dally with Gods judgements Therefore the Prophet Amos saith Prepare to meet thy God O Israel Amos 4.12 better to meet and prevent the Lord by repentance than to stay till his judgements overtake us 5. Observ. We must not forsake our calling Vers. 26. HIs wife looked backe This teacheth us that a man should not fall away from his profession and calling whereinto he is once entred as our Saviour saith He that setteth his hand to the plowe and looketh back is not fit for the kingdome of God Luk 9.26 Muscul. 6. Obser. He that wavereth in faith is never setled Vers. 28. NOt so my Lord Lot not following the Lords direction to goe first to the mountaine entreateth for Zoar yet being in Zoar he is not contented to stay there So they which doe not submit themselves to Gods ordinance but are doubtfull in faith are unconstant and wavering and never setled as Saint Iames saith A wavering minded man is unstable in all his wayes 7. Observ. Custome and continuance in sinne dangerous Vers. 35. THey made their father drunke that night also c. We see then what a dangerous thing it is once to give way to the tentation of Satan Lot having beene once drunken already is more apt to fall into it againe so fearefull is a custome and continuance in sinne Our instruction is therefore that we should resist the temptation at the first and not by yeelding to give way for a second assault 〈◊〉 the Apostle saith Be not overcome of evill but overcome evill with goodnesse Rom. 12.21 8. Observ. The sinne of drunkennesse how dangerous FUrther we see how much drunkennesse is to be taken heed of which did prostitute Lot so excellent a man to such beastly uncleannesse Origen well noteth Decepit Lot ebrietas quem Sodoma non decepit uritur ebrius flammis mulierum quem sobriam sulphurea flamma non attigerat drunkennesse deceived Lot whom Sodome could not deceive he burneth with the lust of women being drunken whom while he was sober the flames of brimstone touched not Wherefore let us alwayes remember that saying of the Apostle Be not drunke with wine wherein is excesse but be ye fulfilled with the spirit Eph. 5.15 CHAP. XX. 1. The Method THis Chapter hath two
Priest as the Hebrewes imagine for he died ten yeares before Iacob was borne who was now above 100. yeare old and therefore Melchisedeck could not have a daughter so young to beare children neither was this punishment arbitrary in Iudah and inflicted without law according to his pleasure Burgens for Iudah had no such authority there nor yet as Lyranus and Tostatus was she worthy of the fire because she had committed not simple fornication but adultery because she was by law obliged to the third brother and so in a manner espoused for it was not adultery for the widow of the brother to marrie with some other than the surviving brother else Naomi would never have advised her daughters in law to get them other husbands in their owne Countrey Ruth 1.9 But I rather thinke that Thamars adultery was in this that she had played the whore whereas Iudah had betrothed and espoused her to Selah and that Iudah who never was minded to give Selah to Thamar fearing lest he might die also as is evident vers 11. was very forward to take this occasion to be rid of Thamar that Selah might not marrie her 3. But herein appeareth Iudahs too much rigour and injustice that before the matter was examined gave sentence and was partiall the truth being knowne in his owne cause and further it was a savage part to put to death a woman great with childe which is contrary both to divine and humane lawes for it is written Deut. 24.16 The fathers shall not bee put to death for the children nor the children for the fathers but if Thamar had now died the infant had died with her The Romans had a law that the execution of a woman with childe should be deferred till she had brought forth the same also was practised among the Athenians Aeltan lib. 5. And therefore Claudius the Emperour is noted for his cruelty that spared not to put to death women with childe Perer. ex Dion lib. 57. QUEST XI Wherefore the Midwife useth a red threed and what colour it was of Vers. 28. THe midwife bound a red threed c. 1. It is so rather to be read than with Oleaster a twine or double threed the word sani here used commeth indeed of sanah that signifieth to double which is rather to be referred to the double die and colour than the double matter Iun. Tostatus also is much deceived here that taketh it not for a red but a blacke colour twice died ex Perer. 3. The Midwife tied this red threed as a marke of the first-borne because he first put forth his hand and the purple colour very well agreeth to the birth-right or eldership Muscul. QUEST XII Whence Pharez was so called and whereof he is a type Vers. 29. HOw hast thou broken thy breach upon thee 1. Hierome is deceived that of this word pharatz that signifieth to breake or divide thinketh the Pharises to have taken denomination whereas they had their name rather of Pharas which signifieth to disperse or separate because they were separate from other in profession of life and their apparell Mercer 2. This story hath bin diversly allegorized by the fathers some by Pharez understand the beleeving Gentiles by Zarah the Israelites and by the red threed their bloudy circumcision sacrifices sic Iren. Cyril Some contrariwise will have Phares to signifie the Jewes Zarah the beleeving Gentiles Chrysost. 3. But this Phares is more fitly a type and figure of Christ who hath broken downe the partition wall and hath broken the power of hell and death Mercer And by this strange and extraordinary birth the Lord would have Iudah and Thamar admonished of the sin which they had committed and to be humbled thereby though he in his mercie had forgiven it Calvin 4. Places of Doctrine 1. Doct. The difference betweene the apparelling of widowes and wives Vers. 14. SHe put her widowes garment off c. It seemeth that it was the use in those dayes for widowes to be knowne from wives by their mourning and grave apparell in which case more is permitted to women that are married whom the Apostle alloweth to adorne themselves with comely and sober apparell without pride or excesse 1 Timoth. 2.9 to please and content their husbands but widowes having no husbands to whose liking they should apparell themselves ought not to decke themselves to please other mens eyes Luther 2. Doct. Friendship ought alwayes to be joyned with pietie Vers. 20. IVdah sent a kid by the hand of his friend This Hâ—rah Iudahs friend did performe an evill office in being as it were a broker for Iudah who should neither have requested any dishonest or uncomely thing of his friend nor the other yeelded unto it love truth and piety ought not to be separated as Saint Iohn saith Whom I love in the truth Epist. 3.1 Muscul. 3. Doct. Adultery in former times punished by death Vers. 24. LEt her bee burnt We see that even among the Canaanites adultery was judged worthy of death for Iudah inventeth no new kinde of punishment but speaketh according to the law and custome of that Countrey So the Lord himselfe said to Abimelech that had taken Sarai unto him Behold thou art but a dead man for this c. Gen. 20.3 Now although this law as peculiar to that Countrey bindeth not now neither in respect of the kinde of death for by Moses law onely the Priests daughter if she played the whore was burned Levit. 21.9 the rest were stoned nor yet in the inequality of the law for the women offending were burned the men escaped as appeareth in Iudah Calvin whereas both adulterers and adulteresses are alike guilty and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives and the distinction of families in which respect it may be thought somewhat of the former rigour and severity may be abated yet this example condemneth the security and connivence of magistrates in these dayes in the punishing of this sinne when as faults of lesse nature are more severely censured than adultery And whereas the president of our Saviour is urged by some for the mitigation of the punishment of adultery because he would not condemne the woman taken in adulterie it doth not serve their turne for this mercie Christ shewed not to cleare or exempt the adulteresse leaving her to the magistrate but partly to shew that he came not to be a judge in such causes as neither in other like businesses as dividing of the inheritance Luk. 12.14 partly by this example he would teach what is to be required in the person of an accuser not to bee guilty of that crime whereof he accuseth others 5. Places of Confutation 1. Confut. That it is not lawfull upon any occasion to marrie the brothers wife Vers. 8. GOe into thy brothers wife Because in this place as also Deut. 25.5 it is permitted to naturall brethren to marry the wives of their brother deceased Bellarmine
cattell Calvin 2. That they might dwell apart from the Egyptians and so not be corrupted with their idolatry and supestition Mercer Muscul. 3. Lest that being dispersed among the Egyptians they might have beene distracted and so one divided from another Iosephus 4. Because the Egyptians abhorred keepers of sheep it would have beene an occasion of envy and hatred if they had lived among the Egyptians 5. lastly the land of Goshen stood more commodious for the Israelites returne and passage out of Egypt being situate in the utmost bounds toward Canaan whereas if the Israelites had beene seated in the inward or remote parts of the Countrey they could not afterward so conveniently have escaped Pererius QUEST XVII Why keepers of sheepe were an abomination to the Egyptians Vers. 34. FOr every sheepe-keeper is an abomination to the Egyptians c. These are the words of Moses rather than of Ioseph as the like reason is inserted by Moses Gen. 43.34 why the Hebrewes and Egyptians might not eat together the Egyptians then abhorred shepherds and keepers of sheepe 1. Not onely because they were a proud people and despised shepherds as base and servile men as Rupertus for they were an abomination unto them which is more than to contemne and despise them 2. Neither did they abhorre shepherds as though there were none of that condition among the Egyptians for they had their flocks of sheepe Genes 47.17 3. Neither yet is it like that the Egyptians did altogether abstaine from all eating of flesh Aben Ezra reporteth of the Indians that they kill no flesh neither doe so much as eat of the milke that commeth of cattell and that for this cause the Egyptians abhorred the Hebrewes 4. Therefore I thinke rather that the Egyptians especially detested keepers of sheepe rather than of other cattell because they superstitiously adored that kinde and so abstained altogether from slaying of sheepe and eating the flesh thereof keeping them for their milke and wooll whereas the Hebrew shepherds did without any scruple eat of their flocks other kinds of cattell it is like they did eat of as Mercerus reporteth the opinion of some writers that it was lawfull for the Egyptians to kill and eat foure kinds of creatures Oxen Calves Swine and Geese 4. Places of Doctrine 1. Doct. Not to depend upon meanes or put any confidence in Princes Vers. 4. I Will goe downe with thee into Egypt Although Ioseph were Lord of Egypt and a man of great power able to provide for Iacob and protect him from danger yet the Lord would not have Iacob to depend upon the meanes but to trust to his providence Muscul. Whereby also wee are taught not to put our confidence in men but to wait upon God as it is in the Psalme It is better to trust in the Lord than to put any confidence in man it is betteâ— to trust in the Lord than to put any confidence in Princes Psal. 118.9 2. Doct. The Lord will never forsake his elect Vers. 4. I Will also bring thee up againe c. The Lord promiseth his presence and gracious assistance to Iacob both going downe into Egypt and returning the Lord then will never forsake his elect Whom he once loveth he loveth to the end Ioh. 13.1 and as he said to Iosua I will not leave thee nor forsake thee Iosu. 15. so the same promise belongeth unto all the faithfull servants of God as the Apostle â—pplieth it Heb. 13.5 3. Doct. A man is not bound to reveale all his counsell so he speake the truth and lie not Vers. 34. THen ye shall say thy servants are men occupied about cattell This also was true which Ioseph taught his brethren to answer that they might dwell in the land of Goshen but there was another reason which Ioseph would have them to conceale because it was the most fruitfull and fertile soyle of all Egypt We see then that a man is not bound to utter all his minde but speaking the truth in the rest he may conceale that which he thinketh will bee prejudiciall to his suit and businesse Calvin and in such affaires that precept of our Saviour taketh place To be wise as serpents but innocent as doves Matth. 10.16 5. Places of Confutation 1. Confut. No Sacraments without the spirit and life of the word Vers. 2. GOd spake unto Iacob in a vision The Lord doth not onely appeare and shew a vision to Iacob but hee also speaketh unto him to the vision he adjoyneth a voyce of this nature and kinde are all Gods signes and ceremonies they are not dead or dumbe but the word of God putteth life unto them Wherefore it is presumption in the Church of Rome to impose signes and Sacraments upon the Church which receive not their life from the Word Calvin as our Saviour saith It is the spirit that quickneth the flesh profiteth nothing Ioh. 6.63 so the fleshie and terrene part in signes and sacraments profiteth not without the spirit and life which they receive from the Word 2. Confut. Antiquity no good argument of the truth Vers. 3. I Am the God of thy father He saith not of thy fathers as of thy great Grandfather for Terah was an idolater Iosu. 24.4 Iacob could not goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarks Noe Seâ— Heber were of the same faith and religion Wee see then that antiquity is no good argument to prove true religion by unlesse wee run unto the first beginning for so truth is more ancient than errour In like manner wee deny not but that of late yeares wee cannot derive the profession of the Gospell from our fathers and ancestors past the third degree because all the world was blinded with superstition and ignorance for divers hundred yeares but leaving the meane generations which were corrupted we are able to fetch and derive our faith from the Apostles of Christ this the Romanists doe call in derision a probation of our faith persalium by leaping But Iacob could prove his faith no otherwise he must leape from Abraham to Heber and Sem So Steven would not prove his faith from the immediate descent of his father for of them he saith ye have alwayes resisted the holy Ghost as your fathers did so doe you Act. 7. he ascendeth up to Abraham and Moses and the prophets times and in such manner doe we prove and justifie our faith and profession 3. Confut. Against Perer that holdeth the Septuagint in their number of 75. not to 〈◊〉 error Vers. 27. ALL the soules of the house of Iacob c. are 70. yet the Septuagint reade 75. notwithstanding Pererius justifieth the Septuagint and freeth them from errour although they set downe five more of Iosephs race than Moses hath which were born in Egypt afterward If this saith he be an error in them then was it in Moses for he also numbreth among the rest the sonnes of Phares and Benjamin which were borne afterward in Egypt and
miracle is in that out of the which a thing is made or brought forth as to make a thing of nothing to give fight unto a man that is borne blind and such like and this is the next degree of miracles 3. Or the miracle is seene in the manner as a Physitian may heale a man but not of a sudden or without mâ—dicine so the spirits may bring forth Serpents or other vermine out of wood but not immediatly Now the wonders wrought by Magicians are not properly of any of these sorts of miracles but they are either cousening and counterfeit trickes or procured by naturall meanes Ex Pererio QUEST XX. Of the difference betweene true miracles and false FOr the second true miracles differ from false these five wayes 1. In respect of the power whereby they are wrought for true miracles are wrought by the power of God in whose name the Prophets and Apostles and other servants of God did shew forth signes but Magicians doe bring forth their wonders either by the force of naturall things or by the helpe of Satan 2. They differ in the qualitie of their persons that are the agents and ministers for they which worke in Gods name are holy and vertuous men and if any of them doe sometime effect any miraculous thing they doe it for the confirming of the faith or to some other good end but Magicians and Sorcerers are most wicked and impure men 3. The third difference is in the worke it selfe for the signes and wonders of Magicians are either counterfeit or unprofitable but true miracles are done in truth and upon great necessity and utility 4. They differ in the manner of working for true miracles are done by lawfull holy and godly meanes as by fasting prayer invocation of the name of God but Magicians worke by inchantment by words and signes and other superstitious rites 5. The end also is divers for Sorcerers worke wonders either for their profit and honour to make the people seeke unto them as Simon Magus did in Samaria Acts 8. or to confirme the people in errour and superstition but the end of true miracles is to seeke the glory of God the edifying of his Church and the propagation of the faith Ex Perer. 6. Hereunto may be added the sentence and judgement of Augustine Aliter miracula faciunt magi aliter boni Christiani aliter mali Christiani Magi per privatos quosdam contractus boni Christiani per publicam justitiam mali Christiani per signa publicae justitiae c. Magicians doe worke miracles one way good Christians another and evill Christians another Magicians by private contracts with the spirits good Christians by publike justice that is by the power and authority of God evill Christians by the signes of publike justice As divers that followed not Christ nor yet beleeved in him yet in the name of Christ wrought miracles as evill and disordered and discarded souldiers may use the ensignes and banner of the Captaine to terrifie their enemies QUEST XXI Whether the sorcerers brought forth true serpents IT followeth now to shew whether these serpents which the Magicians made were true serpents or only counterfeited for the time 1. Some thinke that it was a true and reall conversion of the Magicians rods into serpents and that it was done by the power of God and that Satan did craftily challenge unto himselfe Gods worke Simler but the text is against this conjecture they are said to doe the like by their enchantments vers 11. but the power of God giveth no place to enchantments 2. Others thinke that they were true serpents so converted by the power of Satan so August lib. 3. de Trinitat cap. 7. and in other places and Theodoret quaest 18. in Exod. Thom. Aquin. Lyranus Thostatus Burgens Cajetane of the same opinion seemeth Philo to be lib. de vita Moses their reasons are these 1. Because the Magicians are said to doe in like manner with their rods and in the same phrase their rods are said to be turned into serpents as Aarons rod is 2. And againe afterward the Sorcerers could not bring out lice as they had serpents and frogs before their impotencie was not in not shewing shapes or shewes but in not being able to bring forth the things themselves sic Cajetan and Moses serpents devoured their serpents they were therefore true serpents if they had beene otherwise it is like Moses would have discovered their counterfeit dealing sic Perer. Contra. 1. They did the like in outward shew and appearance and the same phrase is used of both because to the sight and view they were so changed and the Scripture useth to speake of things as they appeare not as they are as he that appeared unto the witch at Endor is called Samuel yet being the Devill in his likenesse and habit 1. Sam. 28. and Daniel saith the man Gabriel chap. 9. because hee appeared in the shape of a man 2. The Sorcerers were restrained in their counterfeit dealing that they should not be able any more to deceive by their phantasticall and imaginary shapes 3. Rupertus doth gather the contrary that the devouring of the Sorcerers serpents by Aarons serpent sheweth that they were but counterfeit devorari ergo devorare non poâ—nerunt because they could not devoure but were devoured 4. And in this sufficiently Moses discovereth their sleights in that his serpent devoureth theirs Now further against this opinion this speciall argument may be urged that God only hath power to change and convert one substance into another especially a dead thing into a living body a peece of wood into a serpent as it was decreed in the Avansicane Councell in this manner Quisquis credit aliquid posse fieri aut aliam creaturam in melius aut deterius mutari aut transformari in aliam speciem vel similitudinem nisi ab ipso creatore qui omnia fecit proculdubio infidelis est pagano deterior Whosoever beleeveth that any thing can be made or any creature to be changed into the better or worse or transformed into any shape or likenesse but by the creator which hath made all things is undoubtedly an infidell and worse than a Pagan To this argument divers answers are framed 1. Cajetane saith that the Devill might use some naturall meanes secretly by the which serpents might be made out of those rods and all the time while the Sorcerers were called together Satan made a way for that worke and prepared the matter Contra. There is no naturall meanes to make a rod a serpent immediatly and especially to bring forth serpents at once of perfect bignesse neither was there any such preparation of matter for they were rods in the Sorcerers hands not changed into any other preparative matter fit to engender serpents 2. Cajetane answereth againe that although the rod of it selfe was no fit matter for such a worke yet by the excellencie of the agent and worker which were the spirits it might bring
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
Augustine would hereby understand the Poets of the Gentiles which as by the crooking of frogs so by their vaine babling have brought in many impious and deceitful fables 2. Grâ—gorie Nyssenus maketh these frogs a type and figure of the Epicures and licentious life which entereth into Pharaohs house that is most aboundeth in the houses of Princes and great men 3. Ferus doth take it in the better part that hereby the conversion of a sinner is set forth God sendeth frogs upon the land when he sheweth a man his owne filthinesse 4. But that other application of Ferus is more apt who by the crooking of frogs understandeth Hereticks that doe open their mouth against the truth as Revel 16.13 the uncleane spirits that came out of the mouth of the Dragon and false Prophet are resembled unto frogs such crauling frogs are the popish Monkes and Friers that are sent forth from the mouth and spirit of Antichrist to crooke against the truth Borrh. 5. Beside the historicall application of this plague is this that these frogs are spued out of Nilus the glorie of Egypt where their greatest delight was from thence commeth their confusion Simler And as in Nilus they drowned the children so from thence their punishment taketh beginning and as they abhorred the sight of the infants so they are constrained to indure the ugly sight of deformed frogs and vermin QUEST IX Why Pharaoh appointeth Moses to morrow Verse 10. THen hee said to morrow 1. Some understand it of the time when Pharaoh would let the people go but it appeareth by Moses offer in the former verse leaving to Pharaoh the time when he should pray for him that Pharaoh accordingly named the next day to that end 2. Which time he setteth not Moses as giving him some space for his prayer Simler For Pharaoh had no such devotion to consider what time was meetest for his prayer 3. But the very cause was this hee might thinke that Moses offered himselfe at this time which he saw by some constellation or aspect of the starres to bee fit for his working and therefore putteth him to another day or Pharaoh might thinke this to be some naturall worke and not sent of God and therefore would stay a while and see whether the frogs might goe away of themselves without Moses prayer Pellican Perer. QUEST X. Why the Lord did not remove the frogs quite Vers. 14. ANd they gathered them together by heapes 1. The Egyptians had beene able of themselves to have destroyed these frogs but that God armed them against them and their number was so infinite that they could not resist them like as the history of the Bishop of Ments is famous that was destroyed of rats and mice following him into the midst of the river of Rhene where yet the Rats tower so called is to bee seene Simler And our English Chronicles also doe make mention of a young man pursued by â—oades who could by no meanes bee defended from them but being hanged in the top of a tree in a trunke they crauled up thither and devoured him 2. God could either have cast these frogges into the river againe or caused them to vanish but it pleased him they should remaine in heapes as a spectacle to the Egyptians both to shew that it was a true miracle and that the stinke thereof in 〈◊〉 noses might put them in mind of their sinne that made them stink before God Ferus QUEST XI The difference of the third plague of lice from the former Vers. 17. ALl the dust of the earth was lice 1. In this plague there goeth no commination or denouncing before for because Pharaoh had mocked with God and his Ministers and had hardned his heart he was worthy of no admonition Simler 2. This plague is brought out of the earth as the two first out of the water for the Egyptians were worthy to be punished in both because they had shewed their cruelty in both in destroying the infants in the water and in oppressing the Israelites by working in clay and therefore out of the clay and dust are they punished Simler 3. In the other plagues in the first the Lord sheweth his power in changing the nature of the creatures in the second in commanding them in the third in using them as instruments of his revenge the first plague was horrible to the sight in seeing the bloudy waters the second was both horrible to the sight and troublesome the third was both these and brought griefe and vexation beside Ferus QUEST XII Whether the third plague was of lice NOw what manner of plague this was whether of lice or some other shall briefely bee examined 1. The Hebrew word is cinnim which the Latine translateth sciniphes and the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived with some small change from the Hebrew Origen whom Augustine followeth taketh them for certaine small flies with wings that can scarse bee seene as they flie yet with their stings doe pricke very sharpely 2. Alberâ—us Magnus saith that they have the taile of wormes the head and wings of flies and are ingendred in fenny places and doe specially follow and light upon men Lib. 26. de animalib this description agreeth to those flies which we call gnats 3. Suidas taketh it to be a worme that eateth wood 4. Pererius thinketh it was a new kinde of vermine not knowne before 5. But I thinke rather with Iosephus that they were lice so also Iun. Vatab. Pagnin Montan. translate so R. Salomon understandeth the word cinnim and they were such lice as did cleave and swarme upon the body that would not be killed with any oyntment or other medicine as Iosephus but they did gnaw upon their flesh much like to the lowsie disease that Sylla and the two Herods died of Simler And Philo saith they did not only sting the flesh but entred in at the eares and nostrils and pained the eyes and though most of them were of this kinde of vermine of lice which came of the slime and dust resembling the same in colour also Oleaster yet it is like that other vermine as gnats and other biting flies and vermine were mingled among them Borrh. QUEST XIII Why the Lord plagued the Egyptians with lice ANd whereas God might have turned by his great power the dust of the earth into Lions and Beares which should have destroyed the people yet it pleased him for these causes to punish them with this contemptible vermine 1. Because the Lord would not consume them all at once but give them space to come to repentance Philo. 2. And that by this meanes the haughty pride of the Egyptians might bee abated seeing that God was able to punish them by such contemptible and base creatures as proud Tyrants are most daunted when they are quailed by weake and impotent meanes as Abimelech thought it a dishonour unto him to be killed by a woman Ferus 3. This plague also served to keepe them in awe for if God
his Prophet saith They worship mee in vaine teaching for doctrines the commandements of men as our Saviour citeth the Prophet Maâ—kâ— 7 5. Places of confutation 1. Confut. Against uncertainty or doubtfulnesse of salvation Vers. 13. THou wilt carry thy people But in the Hebrew it is â—achitha thou hast carried Propter certitudinem fidei sic de futuris loquitur ut de praeteritis For the certainty of faith hee so speaketh of things to come as already past Ferus As S. Paul saith By his mercy he saved us Tit. 3.6 whereas yet we are not saved but are assured of our salvation by faith in Christ This then sheweth the absurdity of popish doctrine that counteth it presumption for any man to be assured of his salvation 2. Confut. Against the Maniches Vers. 25. ANd there he proved him The Maniches upon the like place where the Lord is said to tempt Abraham thus objected Egone Deum colam qui tentat shall I worship a God that tempteth These Maniches rejected the old Testament and the Author thereof they made two beginnings one of evill the other of good two chiefe Princes the one of darknesse to whom they ascribed the old Testament the other the Prince of light whom they held to be the Author of the new Testament Sâ— displiceat tibi Deus tentans displiceat Christus tentans If God displease thee because he tempteth then must Christ also displease thee because he is said also to tempt As he said to Philip Whence shall we buy bread that thâ—se may eat Ioh. 6.5 then it followeth This he said to prove or tempt him for he himselfe knew what he would doe Christ is said to prove him that is to see what he would say so Deo tentante id quod occultum est proditur God tempteth that what is hid may bee bewrayed Deus tentat ut dâ—ceat and God tempteth to teach and instruct August de tempore serm 7â— See before quest 50.51 3. Confut. Against free will Vers. 26. IF thou wilt give eare unto his commandements These and the like places are urged by the Romanists to prove freewill as Esay 1.19 If yee consent and obey yee shall eat the good things of the land upon these and such other places they argue thus If it bee in our power to performe these conditions then have wee free will if not to what end are they propounded Bellarm. lib. 5. de grat cap. 19. Contra. This argument consisteth upon a disjunctive proposition These places either shew free will or else they are propounded in vaine First therefore I answer that according to their collection these places as well shew that a man hath power of himselfe to keepe the Commandements as that hee hath free will But this S. Paul denieth and thereupon hee concludeth that every one that is of the workes of the Law is under the curse because they cannot keepâ— it Secondly these places being urged in their sense doe as well conclude that a man of himselfe without grace may keepe Gods commandements for if a man cannot performe them wholly of himselfe the same question remaineth why they are propounded to him that cannot keepe them Thirdly And yet though it bee not in mans power to keepe these commandements they are not in vaine for they serve as spurs to incite and stirre us up to obedience and to strive unto perfection and to labour to goe forward But S. Paul sheweth the onely sufficient reason why the Lord gave the Law to bee a Schoolemaster to bring us unto Christ Galath 3. And Augustine writeth excellently of this point Non ob aliud superbis data ista praecepta sunt quam ut in suis viribus deficientes in quibus confidebant liberatoreâ— requirerent These precepts were for no other cause given to the proud people than that failing in their owne strength wherein they trusted they should seeke for an helper and deliverer Contra Celestin. de perfectione justitiae 6. Places of Morall Observations 1. Observ. Against vaine confidence in strength or riches Vers. 4. HIs chosen captaines were drowned also in the red sea Notwithstanding their great power nobility favour with the King skill in feats of warre the Lord being mightier than they and a greater man of warre was able to confound and overthrow them this sheweth that no man should put confidence in his nobility power riches Ferus As the Prophet saith Ierem. 4.23 Let not the wiseman glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches c. 2. Observ. The enemies of the Church are the enemies of God Vers. 7. THou hast overthrowne them that rise against thee They which are enemies unto the Church the Lord holdeth them to be his enemies they which rise against his people doe set themselves against the Lord as the Lord Jesus said to Saul Why persecutest thou me Simler They then which oppose themselves to the Church and people of God doe bid battell to the Lord himselfe and hee will take their cause in his owne hand and maintaine it 3. Observ. Sinne presseth downe to hell Vers. 10. THey sunke as lead in the mighty waters Sinne is heavy and presseth downe yeâ— it weigheth downe to hell Examinemus ergo nos per poenitentiam ne deprimamur gravitate pecâ—atorum usque in profundum Let us therefore examine our selves by repentance lest wee bee pressed downe with the weight of our sinnes into the deepe Ferus So the Apostle exhorteth That wee should cast away everything that presseth downe and sinne that hangeth on so fast Hebr. 12.1 4. Observ. Not to give over to goe on in our calling notwithstanding the unthankefulnesse of men Vers. 24. THen the people murmured against Moses and he cried unto the Lord. Moses notwithstanding the peoples murmuring goeth on in his calling and leaveth not off to pray for them though they were a very stubborne and ungratefull people this teacheth the servants of God to goe on with courage in their calling notwithstanding the evill acceptance in the world of their labours Ministers must looke for small thanke at the hands of men for their paines nor yet must such as labour either by preaching or writing to propagate the knowledge of the truth looke for their reward among men nay it ought to be a comfort unto them that they find not their reward here for it is a sure signe that a greater reward is laid up for them in heaven As the Lord saith by his Prophet Ieremy Râ—fraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded Ierem. 31.16 As Moses here prayeth for a murmuring and unthankfull people the like doth Samuel God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way 1. Sam. 1â— 23 5. Observ. Obedience the best remedy against sicknesse Vers. 26. IF thou wilt keepe all his ordinances then I will put
places where they stayed but such as they passed by Tostat. ibid. 5. They are said to have journeyed at the mouth of God because they followed the direction of the cloud for when the cloud was taken up they journeyed and where it abode they pitched this was the commandement of God here spoken of as it is interpreted Numb 9.18 Tostat. Simler QUEST II. Of penury and want of water which the Israelites here endured Vers. 1. WHere was no water for the people to drinke c. 1. The Rabbines here are deceived which thinke that the thirst of the people here was not naturall and necessary for Manna was both meate and being full of moisture served for drinke say they but of wantonnesse rather The words of the text shew the contrarie that there was no water for the people to drinke and therefore it was a violent and necessary not a wanton and voluntary thirst Simler Calvin 2. Their conceit also hath no ground that thinke some of the people had water which they brought along with them from Elim and therefore they are said to tempt God to shew his power when there was no such necessitie Tostat. quast 2. For all the people murmured as though they were ready to die for thirst vers 3. 3. The truth is therefore that they were driven to great extremitie for want of water for drought and thirst is a great triall and a miserable calamity as is evident by divers examples in sacred and forren stories As Hagar with her sonne were ready to perish for want of water Gen. 21. And the three Kings that were to fight against Moab were like all to bee undone for want of water if the Lord by his Prophet had not relieved their want The men of Berhulia when the Citie was besieged fell downe and died for thirst The Samaritanes being assaulted by the Romanes died of thirst Thales Milesius as Laertius writeth perished through heate and thirst Ioannes Leo hath a memorable storie of certaine Merchants that perished by thirst in the desert of Azoad in Africa where are to be seene two Sepulchers the one of a Merchant the other of a Carrier of wares who sold unto the other a cup of water for a thousand crownes and yet the water not being able to suffice both they twaine died there Lysimachus yeelded himselfe and his whole host for want of water and having drunke being now become a captive he uttered these words O Dii inquit quam brevis voluptatis gratia ex rege me feci servum O God for how small a pleasure of a King have I made my selfe a captive Pelarg. QUEST III. Why it pleased God to prove his people with thirst NOw it pleased God as before hee tried his people with hunger so now with thirst for these causes 1. Because the people were very oblivious and forgetfull of Gods benefits God by afflictions would put them in mind of their dutie that they which in prosperitie did forget him by want and penurie might be driven to seeke him as it is in the Psalme When he slew them they sought him and returned 2. Another cause was in respect of themselves because they were a proud and haughtie people and thought well of themselves as the rebellious say unto Moses All the Congregation is holy Numb 16.3 therefore the Lord by this meanes would humble them and make them know themselves 3. The Lord being purposed to make the Israelites a peculiar people to himselfe and purposing to give unto them his lawes by this meanes would prove and trie them whether they would keepe his commandements Deut. 8.2 Even as a father nurtureth and schooleth his child whom he purposeth to make his heire so the Lord saith As a man nurtureth his sonne so the Lord thy God nurtureth thee Tostat. 4. The Lord also brought them into this strait that the faithfull thereby should be discerned from the rest for affliction and temptation is as a sieve to trie the chaffe from the wheat Ferus QUEST IV. How the people are said to tempt God Vers. 2. WHerefore doe yee tempt the Lord 1. Some will have them to tempt God because there were among the people that had water and yet would have God to helpe them when there was no need for then to expect or require the divine helpe when there is no urgent necessitie is to tempt God Tostat. But it is shewed before that this want of water was generall and all the people were in great extremity 2. They are therefore said to tempt God either because they doubted of his power and therefore would trie whether he could give them water for the word nasah signifieth properly to make triall as David is said not to have tried or proved before to goe with armour 1 Sam. 17.39 Oleaster Or they tempted God doubting of the truth of his promises as vers 7. Is God among us or no Pelarg. And so they tempted God by their incredulity Iun. Further they doe prescribe and limite God that unlesse he shew them some signe of his presence and power they will not beleeve that it was his will to bring them out of Egypt unto that place Marbach They doe tempt him also by their impatiencie they urge Moses presently to give them helpe or else they will stone him whereas they should patiently have waited upon God Simler And further though they are not herein said to tempt God expecting his helpe where all humane meanes counsell was denied yet herein they tempted him because they thought God was bound unto them to succour them at their need Lyran. Whereas the heathen by the light of nature could see and say Diis parentibus non possumus reddere aequalia Wee cannot recompense the Gods and our parents God is no way indebted unto man Tostat. quast 2. QUEST V. Of Moses feare lest he should be stoned Vers. 4. YEt a little while and they will stone me 1. Iosephus here somewhat altereth and transposeth the storie for this taking up of stones to cast at Moses hee placeth before the giving of Man when they murmured for food in the desert of Sin But this their violent and audacious enterprise fell out in Rephidim 2. This was not a carnall worldly or distrustfull feare in Moses but a naturall feare which a right perfect man is subject unto for so our Saviour saith My soule is heavie unto death Tostat. 3. Yet this feare of Moses was not so much in respect of his present danger as in regard of the people lest they if he should have beene slaine after his death might have fallen to Idolatrie Lyran. 4. Or he might feare lest if they should have killed him the Lord would have punished them and revenged his death as Ieremie saith in the like case As for me behold I am in your hand doe with me as you thinke good But know for a certaine if ye put me to death you shall surely bring innocent bloud upon your selues
to be the sonne of Reguel 2. Oleaster thinketh Iethro and Reguel to be the same so also Iosephus and that Hobab or Chobab was the sonne of Iethro and Reguel and brother to Zipporah And his reason that Iethro and Reguel are all one is because the same title is given to them both Iethro is said to be the Prince of Midian Exod. 3.1 and so is Reguel Exod. 2. Contra. 1. The reason why in one place the father is called the Prince in another the sonne is because the sonnes succeeded the fathers in the principalitie and Priesthood among the Gentiles as they did among the Jewes Lipoman in 2. Exod. Which thing was usuall in the primitive Church as Polycrates Bishop of Ephesus writing to Victor Bishop of Rome there sheweth that seven of his ancestors had beene Bishops in that place before him and he was the eighth Euseb. lib. 5. cap. 22. Pellican 2. Hobab could not be brother unto Zipporah for Numb 10.29 hee is called chothen the father in law of Moses which word though Oleaster contend to signifie a kinsman yet seeing Iethro is called by the same word chothen Exod. 3.1 it seemeth in the same sense also to be given unto Hobab 3. Therefore the truer opinion is that Iethro and Hobab were all one and Reguel was father unto Iethro and grandfather to Zipporah Moses wife Iun. Pellican as is before shewed cap. 2. quaest 26. 4. Some thinke that Iethro was a common name both to the father which was Reghuel and to the sonne which was Hobab Galas Exod. 3.1 But that is not like for Iethro onely hath this addition Moses father in law as it is ten times repeated in this Chapter But Reghuel is not so called Exod. 2. whose daughter Zipporah is said to be because the grandfathers with the Hebrewes are so called by the name of fathers I rest therefore in the former opinion as most probable 5. Concerning the word cohen which signifieth both Prince and Priest and whether Iethro were Prince or Priest or rather both see before cap. 2. quaest 27. It was an ancient custome that they which were Rulers and Magistrates to defend the people did execute also the Priests office by sacrifices and prayer to protect and direct them such an one was Melchisedeck and Iethro here Lippoman 6. Likewise whether Iethro were the worshipper of the true God is handled before chap. 2. quest 28. where it is resolved that he was a worshipper of the true God though not purely as Calvin saith Mihi videtur vitiatum fuisse aliqua ex parte illius sacerdotium It seemeth to me that his Priesthood had some blemish and was stained with superstition But it is not like that he sacrificed to Idols for Moses in all likelihood would not have married his daughter then or conversed with him so long Procopius saith that they worshipped the most high God as Melchisedeck did Nec tamen interim abstinebâ—nt ab idolatria But yet they abstained not from idolatrie But as Calvin saith there is difference betweene Idolatrie Et impurum Dei cultum degenerem in unae parte And the impure worship of God degenerating in some one part The religion then which Iethro professed was principally the worship of the true God yet intermingled with some superstitions of the idolatrous heathen though hee was not a professed Idolater QUEST II. How Iethro heard what the Lord had done for Moses and Israel WHen he heard all that God had done 1. Some thinke that Moses sent his wife out of the desert unto her father in law and that by this meanes Iethro had intelligence of Moses affaires Calvin But this to be unlikely shall be shewed afterward seeing it is very probable that Moses had sent backe his wife from the place where the child was circumcised by the way Exod. 4. 2. Some thinke that Moses had sent some message unto Iethro and so signified unto him what had happened Simler But the manner of speech When he heard giveth rather that he was led by some common fame and rumor though it is most like that Moses being now not farre from Midian would have sent to his father in law to his wife and children which were deare unto him if Iethro had not prevented him 3. Therefore the common fame and rumor which was spread among the nations moved Iethro to come Galas Especially seeing Midian was not far from Egypt bordering upon the red sea Simler And now Moses was not far from Midian being about mount Sinai where he had beene before time accustomed to keepe his fathers sheepe Tostat. From whence the report and rumour of the Israelites and their acts as the late victorie obtained against Amalek might easily be brought QUEST III. The causes which moved Iethro to come unto Moses Vers. 2. THen Iethro tooke Zipporah c. The causes which moved Iethro to take this journey were these 1. That he might congratulate and rejoyce for those great mercies and benefits which the Lord had vouchsafed unto Moses and all Israel Simler Which his joy is expressed afterward vers 9. Some of those benefits concerned Moses and the people in generall as the deliverance out of Egypt their passing thorow the red Sea the giving of Manna but some specially belonged unto Moses as that the Lord had made him the Captaine and guide of his people and had given him power to worke great miracles Tostat. Therefore both these are put together in the text When he had heard what the Lord had done for Moses and for Israel his people Iethro therefore came to shew and expresse his joy in both these respects 2. Beside another end of his comming was to bring unto Moses his wife and children Simler For he was not now farre off from the host of Israel the Citie of Midian being held to be but 16. miles distant from Rephidim where they had pitched last Pelarg. 3. Further though Iethro doubted not of the truth of those things which he had heard yet he is desirous to come to be an eye witnesse and present beholder of those great works which the Lord had done for them as of the cloudie and fierie piller of the Manna that fell dayly and the water that issued out of the rocke Simler 4. Yea he came to glorifie God to whom he offered sacrifice vers 12. Pellican and to joyne himselfe to the people of God wherein appeared Gods providence both toward Moses and Iethro that as he was a comfort and reliefe to Moseâ— in his exile for outward things so Moses should be a meanes for his spirituall good to bring him to the knowledge of God Ferus QUEST IV. When Moses had sent Zipporah away Vers. 2. AFter the sending her away 1. Some read after the sending that is of gifts either of Moses to his father in law Simler or of Iethro with his daughter Ex Lippoman But the pronoune ha is of the feminine gender and cannot agree to either of them some therefore understand
speaketh of himselfe Tanquam de aliquo tertio As of some third person as chap. 19.11 The Lord himselfe saith to Moses The third day will the Lord come downe Lippom. 4. This further was admirable that all the whole host of Israel containing so many hundred thousand did at once heare and understand the voice wherein God spake unto them as Moses witnesseth Deut. 4.10 Iehovah spake unto you out of the middest of the fire and you heard the voice of the words I remember that Chrysostome in a certaine homily did gesse there were about 100. thousand that were then present to heare him but in the campe of Israel there being 600000. men of warre above twenty beside the young and old women and strangers which might well make five times so many toward 30. hundred thousand as Tostatus and others conjecture it was a wonderfull and strange thing that one voice should be heard of them all as Iosephus saith Omnes audiebant vocem sublimi descendentem ut nemo non intelligeret All heard the voice that came downe from above so that there was none which did not understand and as Cajetane saith Proportionata erat tam propinquis quà m distantebus auditoribus The voice was so proportioned that all heard both neere and further off And therefore it is called A great voice Deut. 5.22 5. And where it is said All these words the meaning is the ten Commandements only to the 18. verse of this twenty chapter for all the Judicials and Ceremonials following were not uttered by the voice of the trumpet but delivered to Moses Tostat. And these words were spoken in this order here set downe and as they were afterward graven in the two tables of stone Moses doth not set them downe altogether after the same manner Deut. 5. which hee doth as an interpreter and expounder of the law Iun. QUEST VIII Why it pleased God himselfe to speake to his people in the giving of the law NOw it pleased God himselfe to pronounce this law in the hearing of the people for these reasons 1. To win the more authority unto his Commandements that they should not contemne and despise them afterward Ferus As Moses afterward rendreth this reason vers 2. That his feare may bee before you that you sinne not Burgens 2. That they might afterward give more credit unto Moses the Lord speaking unto him in the hearing of the people So the Lord himselfe saith Loe I come unto thee in a thicke cloud that the people may heare whiles I talke with thee and that they may beleeve thee for ever chap. 19.9 3. That the people might know that the Lord was their Lawgiver that he and none other did prescribe them Lawes and that to him and none other they should yeeld obedience 4. The people hereby had experience of Gods mercy that vouchsafed to speake unto mortall men as they themselves confesse Wee have seene this day that God talketh with man and he liveth Deut. 5.24 Burgens QUEST IX Of the division of the Morall law NOw the Morall law is first divided according to the subject and matter into two tables the first comprehending those precepts which concerne the worship of God in the foure first Commandements the second those which command the duties to our neighbour This division is warranted by our blessed Saviour Matth. 22.37 dividing the law into two generall or great Commandements Thou shalt love the Lord thy God with all thy heart c. This is the first and the great Commandement and the second is like unto it Thou shalt love thy neighbour as thy selfe Simler And the reason of this division is that by this order in setting our duty toward God before our duty toward our neighbour the greatnesse and eminencie of the one over the other should be manifest according to the Apostles rule It is better to obey God than man Act. 4.19 And therefore our blessed Saviour calleth the first the great Commandement Vrsin Iosephus then is deceived who putteth five Commandements to the first table making the fift Commandement of honouring the parents one of them But beside the former reason that the precepts onely commanding our duty toward God belong to the first table S. Paul convinceth him who calleth the fift Commandement the first with promise Ephes. 6.2 meaning the first of the second table but in Iosepus opinion it should be the last of the first table Simler Another reason of this division of the tables in setting the precepts first which prescribe our duty toward God is to teach us that no morall or civill duties as of justice chastity sobriety are pleasing unto God if they do not proceed from faith and from an heart setled aright in the true worship of God And therefore those glorious outward workes among the Heathen of justice fortitude temperance were not true vertues before God because they proceeded not from the knowledge and feare of God 2. Another division of the law is into the severall particular parts whereof it consisteth that is ten Commandements therefore called ten words Exod. 34.28 and Deut. 4.13 which are so many not because God delighteth in that number but because of the summe and argument of the things therein contained which are necessarily drawne to so many heads nothing being either omitted or superfluously added Vrsin 3. The law further in respect of the matter of the particular precepts is divided thus that generally in the morall law is contained the worship of God and the same either immediate or mediate The immediate which directly concerneth God is either internall both who is to bee worshipped prescribed in the first Commandement and after what manner with spirituall worship in the second or externall which is either private in not prophaning Gods name precept 3. or publike in the sanctifying of the Sabbath precept 4. The mediate service of God which indirectly is referred to him but directly and properly concerneth our neighbour is likewise either externall which consisteth either in speciâ—ll offices as of the mutuall duties betweene superiours and inferiours precept 5. or generall toward all sorts of men as in the preserving of our neighbours life precept 6. of his chastity precept 7. of his goods precept 8. of the truth precept 9. The internall is in the rectifying our very desires and inward affections toward our neighbours precept 10. Vrsin Which subdivision is very apt and fit saâ—ing that hee maketh all the law but one great Commandement the worship of God whereas our Saviour divideth it into two which division of necessity must be received Some concurring with Vrsinus in the subdivision of the first table doe otherwise distribute the second in this manner it commandeth either speciall duties of some certaine callings in the 5. or generall in the rest and that either in respect of our neighbour in the 6 7 8 9. or of God who knoweth the heart and so the very inward concupiscence is forbidden in the 10. So Pelacherus Pelargus Iunius
and necessary or just cause doe so require c. otherwise the Law doth forbid all unlawfull swearing as well as the Gospell 3. And the reason why they ought not to sweare by strange gods is ne frequenti juramento iâ—â—â—cantur ad cultâ—â—◠〈◊〉 c. lest that by often swearing they be induced to worship them Glos. interliâ—â—â—â— 4. And as an Hebrew then and so a Christian now was not himselfe so neither were they to compell a Gentile to sweare by them yet as Augustine determineth it is lawfull for a Christian recipere ab eo juramentum in Deo suo c. to receive an oath of a Gentile by his god to confirme some covenant or contract se Gentilis obtularis se facturum if the Gentile doe of himselfe offer it Lyran Tostat. QUEST XXV Whether a Christian may compell a Iew to sweare by his Thorah which containeth the five bookes of Moses VPon this occasion how farre a Christian may compell another of a contrary religion to sweare as a Jew or Turke Tostatus bringeth in divers questions which it shall not be amisse here briefly to touch as first whereas it is an usuall thing with the Jewes at this day to sweare upon their Thorah which is nothing else but a volume containing the five bookes of Moses yet bound up in silke and laid up very curiously in their Synagogue whereout they use to read the lectures of the Law the question is whether it be lawfull for a Christian Judge to urge a Jew to take his oath upon his Thorah for upon the Gospels he will rather dye than take an oath For the resolution of this doubt divers things are to be weighed and considered 1. That there is great difference betweene the Idols and 〈◊〉 gods of the Heathen and the Jewes Thorah for this 〈◊〉 a part of Gods word and containeth nothing but the truth and it is all one as if the Jew did lay his hand upon the Pentateuch or five bookes of Moses as any Christian may take his oath upon the Gospels or any other part of Gods word 2. And like as a Christian laying his hand upon the Gospels doth not 〈◊〉 by the bookâ— for 〈◊〉 were unlawfull in giving the honour due to the Creator unto a creature but hath relation unto God whose verity and truth is contained in that booke So a Jew swearing upon his Thorah yet sweareth by God the Author of the Law and in so doing sinneth not 3. Yet it may so fall out that a Jew may sinne in swearing upon his Thorah as having an opinion that all the contents of that booke as namely the ceremonials are yet in force which are abolished in Christ and yet the Judge may not sinne in requiring the Jew to sweare upon his Thorah for he doth not consider of those things quae sunt in voluntate agentis sed de ipso actis which are in the minde and intent of the doer but of the act it selfe therefore the act of it selfe being lawfull a Jew may be required to doe it Sic Tostat. qu. 14. QUEST XXVI Whether a Iew may be urged to sweare in the name of Christ. BUt as the Jew may be urged to sweare upon his Thorah which they hold to be a booke of truth as Christians doe yet the case is not alike if a Christian should compell a Jew to sweare in the name of Christ for although Christ be in deed and in truth very God yet the Jewes hold him to be worse than any Idoll and therefore the Jew in taking such an oath should doe against his conscience and consequently commit a great sinne or if a Jew should require a Christian to sweare by the name of Christ whom he holdeth to be no God nor yet a good man therein the Jew should also sinne against his conscience for it skilleth not a thing to be so or so indeed dum aliter concipiatur as long as a man otherwise conceiveth and is perswaded in his minde Tostat. qu. 15. QUEST XXVII Whether a Saracene may be urged to sweare upon the Gospels or in the name of Christ. NOw although a Jew cannot be compelled without sinne to sweare in the name of Christ whom he holdeth worse than an Idoll or upon the Gospels which they thinke containe nothing but fables yet the reason standeth otherwise for a Saracene or Turke he may be required to sweare in the name of Christ or upon the Gospels And the reason is because the Saracens have a good opinion of Christ and beleeve that he was sent of God and that he was a great Prophet and a good man and for the most part they doe assent unto the Gospels and beleeve that Christ spake the truth And therefore they in taking such an oath doe not against their conscience and therein sinne not Now if it be objected that the Saracens differ more from the Christians than the Jewes and therefore can no more lawfully take an oath in the name of Christ than the Jewes the answer is that although the Jewes consent with the Christians touching the canonicall bookes of the old Testament as the Saracens doe not yet as touching Christ they doe totally dissent from the Christians and so doe not the Saracens Tostat. qu. 17. QUEST XXVIII Whether a Christian may sweare upon the Iewes Thora BUt it hath beene before shewed that a Jew may be without sinne urged to sweare upon his Thora which is nothing but the Pentateuch containing the five bookes of Moses another question is moved whether a Christian may safely take his oath upon the Jewes Thora And that it is not lawfull so to doe it may be thus objected 1. It is a sinne Iudaizare to Iudaize to doe as the Jewes doe as to be circumcised to observe the Jewish Sabbath and such like But to sweare upon the Thora is to Iudaize that is to doe as the Jewes doe Ergo c. Answ. 1. To Iudaize is not simply to doe that which the Jewes doe but that which they alone doe and none other as to beleeve that which they only beleeve as that the ceremonies of the Law are still in force or to doe that which they only doe as to be circumcised and to abstaine from certaine kinde of meats as Saint Paul chargeth Saint Peter that he compelled the Gentiles Iudaizare to Iudaize concerning their meats for he did eat with the Gentiles before the Jewes came and afterward he withdrew himselfe from them otherwise to beleeve as the Jewes and others also beleeve and to doe likewise as to hold the world to have beene created the Israelites to have beene delivered and all other things in the Scriptures to be true as they are there set downe this is not to Iudaize 2. So because the Thora which is the Pentateuch is not only received of the Jewes but of the beleeving Gentiles and the truth of the Law we subscribe unto as well as the Jewes therefore simply to take an oath upon their Thora
covenant with Abraham and he had divided certaine beasts as God had commanded him and laid one part against another a smoaking firebrand went betweene representing God signifying that so he should be divided which violated the covenant So in this place not much unlike the bloud is parted in twaine shewing that so should his bloud be shed which kept not the covenant Tostat. qu. 11. QUEST XVIII Whether all the people were besprinkled with the bloud Vers. 8. THen Moses tooke the bloud and sprinkled it on the people c. 1. Some thinke that the people themselves were not sprinkled with the bloud for that had beene both too great a labour for Moses to goe in and out among the people to sprinkle them neither would the bloud have sufficed therefore either the twelve pillars were sprinkled with bloud which stood for the people or else the Elders were besprinkled in the name of the whole people as sometime they did represent the whole congregation as Deut. 21.6 Iun. Contra. 1. It is not like that the bloud was sprinkled upon the pillars for Moses saith This is the bloud of the covenant which the Lord hath made with you but with the pillars no covenant was made 2. The Elders were for the whole congregation in such actions which the people could not performe in their multitudes as when the Elders for the people laid their hands upon the sacrifice Lev. 4.15 which the people could not doe in their owne person and so they lay their hands upon the heifer Deut. 21.6 But here both the people might come together to be besprinkled and it was such an action the establishing of a covenant wherein the person and presence of the people was necessary 2. Tostatus therefore thinketh that Moses did sprinkle the bloud upon the people themselves and upon all of them either going in and out among them or they succeeding by companies one another quaest 13. 3. But as it is gathered out of the text that the people were present in person that as they for themselves promised obedience saying All that the Lord hath said will wee doe so they in their owne person had part of the bloud and because the covenant was made with the people therefore they also received the signe of the covenant and the Apostle also saith that Moses sprinkled both the booke and all the people Heb. 9.19 Yet it is not necessary to understand all the people in particular for a whole day nay many dayes had not sufficed to doe it but all the people which were in circuitu which were round about Moses and could well assemble together QUEST XIX When Moses and Aaron with the rest went up Vers. 9. THen went up Moses and Aaron c. 1. Some thinke that this was done when the Lord descended upon mount Sinai chap. 19. Pellican But as is shewed before quaest 1. then Moses was bidden to bring Aaron up with him but here Nadab and Abihu and 70. of the Elders also goe up therefore this was done in the same order as it is set downe that after Moses had performed all those rites and ceremonies in confirming the covenant betweene God and his people then they went up Iun. No◠cum historia transire putamus etiam rei gesta ordinem c. We thinke the history to passe on in order as the things were done Lippoman 2. Cajetane thinketh that this was the execution of the commandement given before unto Moses vers 1. But I rather thinke with Hugo de S. Victor that this charge was given to Moses after he was come downe from the mount and had performed all the rites of the covenant and that this part of the chapter from the second verse to the ninth in order goeth before the giving of that charge vers 1. for how could Moses otherwise be bidden to come up being in the mountaine already See before quest 1. 3. But herein Hugo is deceived he thinketh this to be but the third time that Moses ascended up to God the first was chap. 19. when he went up before the Law was delivered the second chap. 20. when he ascended to receive the ceremonials and judicials and the third time is here yet this was the fourth time for twice he ascended before the Law was given as is evident in the 19. chapter vers 3. and 20. QUEST XX. Wherefore those went up with Moses Vers. 9. ANd seventy of the Elders 1. Lyranus thinketh that these went up ad confirmationem legis for the confirming and further ratifying of the Law which they had received Tostatus misliketh this opinion and thus confuteth it that if they went up to that end oportebat ut cum Domino loquerentur it was requisite that they should all have spoken with God but so did they not and Moses onely drew neere unto God They all ascended to their places seniores remotiùs alii propinquiùs the Elders further off others neerer as Aaron and his sonnes but only Moses talked with God Lippoman 2. Neither yet did they only goe up to accompany Moses ad honorandum eum to honour him because he went now to receive the tables of the Law Tostat. For when Moses went up thus accompanied the Lord had not yet signified so much unto Moses that he would deliver him the tables of the Law for that followeth afterward vers 12. 3. Therefore the end of their going up was that after they had seene the Majesty of God and Moses talking with him testes veritatis essent they might be witnesses of the truth Simler Et res idoneis testibus probata indubiam fidem acquireret c. And the matter being proved by fit and sufficient witnesses might be undoubtedly beleeved Calvin And so by this meanes Moses ministery should be of the greater authority QUEST XXI How they are said to have seene God Vers. 10. THey saw the God of Israel and under his feet c. R. Abraham thinketh Istam visionem imaginariam That this vision was imaginary not to the externall but to the inward sense But this is not like that this should be as a Propheticall vision and revelation for they were not all Prophets unto whom this vision was shewed and as there was really objected to their sight in mount Sinai flaming fire so this was a reall vision like to that which Moses saw in the bush Exod. 3.2 Viderunt Deum Israel sed non sicut est They saw the God of Israel but not as he is for no man hath seene God Rupertus They neither saw God in his essence nor in his infinite Majesty Osiander But they knew him to be present Innotescente illis Domino in specie aliquae vel forma c. The Lord shewing himselfe in some forme and shape as it pleased him and as their infirmity could beare Lippoman Pellican 3. Neither yet did the Lord shew himselfe in any humane shape here as Lyranus thinketh to signifie Quod assumpturus erat naturam humanam c. That he was
tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any thing of his credit Simler 3. He sheweth his ignorance thinking
of my hand upon thee and hide thine eyes Lippom. not that the hand of that glorious bodie the back-parts whereof Moses saw did cover Moses eyes for it being also lightsome like unto the rest of that heavenly bodie could not hide his eyes and Moses should first have seene the face and countenance of that bodie before the hand had beene laid upon his eyes But it was some cloud or thicknesse of the eyes which might be spread upon Moses face as an hand QUEST LII Why the Lord covered Moses with hiâ— hand ANd though Moses was put into the cleft of the rocke yet it was necessary that his eyes should be hid by such meanes from seeing the glorious face of the bodie appearing 1. For neither could the cleft of the rocke so hinder Moses sight but that as the Lord passed by in thaâ— place where the hole was his face also should have beene seene 2. And if Moses had shadowed his eyes with his owne hand it had not been so safe for he might have removed it as soone as he heard the voice 3. Neither was the hearing of the voice a sufficient direction when Moses should looke out for either he might have beheld this glorious fight too soone before the Lord was passed by or staied too long therefore it was requisite that some such covering should be put before his eyes that by the removing thereof hee might know when it was lawfull for him to looke Tostat. qu. 20. QUEST LIII Why the Lord put Moses in the cleft of the rocke BY the cleft of the rocke wherein Moses was put 1. Theodoret understandeth fidei oculum c. the eye of faith whereby we understand those things which cannot be seene with corporall eyes 2. Rupertus thus interpreteth Ponam te in foramine petra id est omnem verum Israelitum in fide passionis mea I will put thee in the hole of the rocke that is every faithfull Israelite in the faith of my passion 3. Hierom thus applieth it Petra refâ—gium leporibus est c. The rocke is a refuge to Gonies and Hares Timidum animal in petrae cavernas se recipit A fearfull beast doth betake it selfe to the holes of the rocke So Moses fleeing out of Egypt Lepusculus Domini erat was as the Lords Hare 4. But that other application of Hierom is more fit Vnaquaeque anima per foramen quosdam tenebrosas cavernat aspicit veritatem Every soule by certaine holes and darke cranies seeth the truth 5. Lippoman maketh this collection I will reveale my selfe before thee in great majestie Ac ne prae ea concidas ponam te inforamine petrae ut firmus constes And lest thou shouldest be cast downe by it I will put thee in an hole of the rocke that thou mayst stand strongly And to the same purpose Gallasius Deus apponit manum ut infirmitatem sublevet God putteth to his hand to helpe his infirmitie Simlerus addeth further that he was put in the hole of the rocke ne absorbeatur ab immensa Dei luce lest he should be swallowed up of the exceeding great glorie of God as heâ— passed by 6. But the proper historicall meaning thereof was because God would not have Moses to see the forepart of that glorious bodie which should passe by if he had beene abroad he might have chanced to see his glorious countenance but being set in the rocke Solum poterat videre ad unam differentiam positionis he could but see one way toward the cleft or hole of the rocke Tost q. 18. which sense is touched by Chrysostom before qu. 50. And hereby mystically also is insinuated Quod Dei cognitio continget exigua tantum ex parte c. that the knowledge of God is but in a very small part attained unto while we live here Siml QUEST LIII What is understood here by the Lords back-parts Vers. 23. THou shalt see my back-parts 1. Augustine giveth this sense Hoc postea factum est in eis quoâ— significabat persona Mosis c. This came to passe in them who are signified here in the person of Moses that is the Israelites who as the Acts of the Apostles shew afterward beleeved when Christs glorie was passed out of the world to heaven c. So also Rupertus and Gloss. interlin But here was somewhat presently and actually performed unto Moses as is evident by the whole description both of the place and manner 2. Gregor Nyssen thus expoundeth Docetur Moses c. Moses desiring to see God is taught how God may be seene Sequi enim Deum corde anima semper quocunque ducat idipsum est totum videre For to follow God in heart and minde alwayes whether soever he leadeth that is to see God c. Qui â—â—tem sequitur non faciem sed tergum aspicit But he which followeth seeth the backe and not the face c. But this sense cannot bee received because it taketh away all visible demonstration of Gods glorie here which was the thing that Moses desired 3. Procopius by the back-parts understandeth the knowledge of God by the creatures Invisibilia Dei ex creatione The invisible things of God are seene by the creatures So also Borrhaius But this knowledge of God was ordinarie and granted unto Moses at other times here he hath an extraordinarie demonstration of Gods glorie according to his desire 4. Tertullian referreth these backer or latter parts to the latter times of the Messiah Gloria mea quam videre desideras posterioribus temporibus revelabitur My glorie which thou desirest to see shall be revealed in the latter times But the Lord speaketh here of some thing presently done 5. Some by posteriora these backer parts doe understand Effecta opera the works of God whereby he is knowne tanquam ex posterioribus as by the backer parts as the Lord proclaimeth himselfe in the next Chapter by his epithetes and properties Gallas Lippom. Ferus But this interpretation also taketh away all visible revelation of Gods glorie which is intended by the letter of the text 6. Cajetan thinketh that hac scripta dicta in metaphora these things were said and written in metaphores and by the face he would have understood onely majus lumen a greater light and by the backer parts and the removing of the hand minus lumen infusum a lesse infused light c. So he taketh all this to have beene onely a present illumination of Moses minde But if Moses minde onely had beene illuminated he needed not to have beene set in the cleft of the rocke which was in that place this placing and disposing of Moses to see sheweth that there was an actuall visible demonstration of Gods glorie 7. Borrhaius by these backe parts would have understood the shadowes of the Law Qua corpus quod est Christi tanquam posteriora sequuntur c. which follow the bodie which is Christs as the back-parts But Moses not onely now
necessary the Israelites should returne over the red Sea againe for the Lord did not lead them the neerest way which was through the Philistims country but about by the vast desert therefore that is no reason to being them over the Sea againe because of the neerer way 2. That the Israelites went through the midst of the Sea 1. The Scripture evidently speaketh Psalm 135.13 He caused Israel to passe over in the midst of it The word is ghabar which signifieth transire to passe over 2. If they had gone on the other side of the red Sea toward Egypt they must have passed along by the Philistims countrie which the Lord intended not to doe chap. 13.17 and Iosephus addeth this reason why they went the other way Ne Palestini quos ob veterem simultatem infensâ—s habebat de hac prâ—fectione certiores fieripossent Lest the Philistims who had an old grudge against them should have knowne of their journey But they must needs have knowne it and hindred it likewise if they had compassed about the red Sea Est enim eorum regio Aegypto contermina For their countrie doth border upon Egypt 3. Iosephus also in the same place useth another reason voluit obiter juxta Dei mandata in montem Sinai populum sacrificaturum adducere Moses purposed according to the commandement of God to bring the people unto mount Sinai to sacrifice But the next way unto mount Sinai which is a mountaine in Arabia Galath 4.25 was not to goe backe againe into Egypt but to passe over the red Sea 4. Beside it is not like that the Lord would bring them backe againe unto the Egyptian coast Lyran. For so they should have beene in danger againe of the enemie 5. The Israelites from the red Sea went forward to the wildernesse of Shur but that was beyond the red Sea toward the countrie of the Ismaelites Gen. 25.18 not on this side toward Egypt 6. Lastly of this opinion that the Hebrewes went through the Sea are Iosephus who saith Iamque in adversum littus Hebraei evaserant The Hebrewes were escaped to the other shore against them lib 2. antiquit cap. 7. Likewise Philo Tempestas procellosa in littus adversum ejâ—cit Aegyptorum enectorum corpora A tempestuous storme cast the dead bodies of the Egyptians upon the contrarie shore that the Hebrewes might see them so also Euseb. Nysen Ictu Mosaica virgae in oppositam usque ripam hinc atque hinc cedentibus aquis scissura pervenit By the stroke of Moses rod the waters did cleave along and give way even unto the banke on the other side and as the way was made throughout overtwhart the Sea so the Israelites followed Ex Perer. QUEST XVII The division of the red Sea not the worke of nature but altogether miraculous IN the next place it would be inquired whether this division of the red sea were altogether miraculous or whether it might not be helped by the worke of nature or mans providence 1. Artapanus an ancient writer reporteth hereof two opinions among the Egyptians the Heliopolites doe hold that when Pharaoh followed after the Hebrewes Moses by the stretching out of his rod divided the Sea the Memphites affirmed that Moses being skilfull in such naturall observations did wait when the red Sea was at the low ebbe and then conducted over the people But this foolish opinion is confuted by Diodor. Tarsens Chrysostomes Master who by these two reasons overthroweth it 1. That when the Sea ebbeth the waters onely toward the shore do abate the chanell of the Sea is not emptied and againe the ebbing of the Sea could not make the water stand up on each side like a wall 2. Neither is Iosephus narration probable who to perswade that this was no incredible thing for the Sea to give way to the Hebrewes alleageth that in like sort the Pamphilian Sea did open a way to Alexander in his expedition against the Persians lib. 2. antiquit cap. 7. by which instance Iosephus doth much extenuate this great worke which the Lord did for his people Concerning which storie of Alexander 1. Neither is the censure of Iacobus Crinitus to be approved who utterly denieth it to be true which Iosephus reporteth and they which write of Alexanders affaires make mention of no such thing for beside that Iosephus saith id quod omnes testantur c. Which all they doe testifie that have committed to memorie Alexanders exploits who it is like had seene and read some of those writers whose bookes may bee now perished Quintus Curtius lib. 5. in a word touched such a matter Mari novâ—m itâ—r in Pamphiliam aperuerat He opened a new way by the Sea into Pamphilia 2. And yet we may hold the report of Iosephus to be uncertaine and not credible that Alexandrâ— ductu Macedonibus Pamphilium mare câ—ssit That the Pamphilian Sea gave way unto the Macedonians under the leading of Alexander For this were to impaire the credit of this great worke 3. Therefore Strabo for this matter commeth neerer the truth who writeth to this effect that there is an hill lying upon the Pamphilian Sea called Climax by the which there is a passage on the Sea shore when the Sea is calme and still the waters so abating that the ground is left naked which at the flowing of the waters is covered againe And Alexander comming that way prinsquam fluctus rediret movit Set forward before the waters returned but because it was winter before he was passed it so fell out that the waters overtooke him Vt tota die iter faceret in aqua â—â—â—biliâ—◠〈◊〉 That he travelled all the day up to the middle Strab. lib. 14. This passing then of Alexander by the Pamphilian Sea was much unlike to the Hebrewes walking through the red Sea First he went along by the shore but they went through the Sea Secondly Alexander watched his time when the Sea ebbed but the ebbing of the red Sea could not helpe the Hebrewes to goe through Thirdly the waters returned before Alexander was gone by but the Sea gave way still to the Israelites till they were all gone over but it overwhelmed the Egyptians 3. Paulus Oresius writeth that there are yet certaine miraculous monuments of this miracle extant at the red Sea that the very trace of the chariot wheeles are to be seene not onely on the shore but in the Sea as farre as ones eye can discerne them and that if those marks be defaced they renew againe Ores lib. 1. But what credit there is of this report is uncertaine it may seeme rather fabulous than otherwise the monument of this miracle is sufficiently extant in Scripture we need not to seeke it in the sand And if any such monument were to be seene rather the footsteps of the Hebrewes that walked that way than the prints of Pharaohs chariot wheeles were likely to remaine in remembrance of that miracle which God wrought for his people 4. But howsoever the truth
is concerning that miraculous monument of the traceings of the chariot wheeles these things were miraculous indeed and shew it to be Gods extraordinarie worke beyond the wit of man or the power of nature 1. It was a great miracle that a way should be made through the Sea to the very bottome the water useth to ebbe onely about the shore not in the bottome and depth of the Sea 2. That the waters stood up as a wall on each hand it was also miraculous and contrarie to the nature of the liquid element of water 3. That such a great winde should bee raised on the sudden and drie the ground in so short a time was also admirable 4. That the waters returned upon the Egyptians on the one side of the Sea when as yet the Israelites were not all gone over on the other it was wonderfull Perer. 5. That the winde and storme was so strong upon the Egyptians with thunder lightning and raine Psal. 77.18 that the wheeles of their chariots were taken off while the Israelites passed on quietly it was a thing of great admiration 6. Gods providence also was seene in that not one of the Egyptians remained nor yet one of the Israelites were missing 7. The casting up of the bodies of the Egyptians and of their armour also as Iosephus thinketh which was after distributed among the Hebrewes was extraordinarie whereas such things use to sinke at the first 8. The driving of them to the contrarie shore which was further off was Gods speciall worke 9. The Egyptians desperate following of them into the Sea when they saw the waters stand up as a wall is much to be admired 10. But more the couragious and speedie passage of the Israelites through the wide and large Sea in the compasse of one night QUEST XVIII The division of the red Sea and of the river Iordan compared together BUt to compare this miracle of dividing the red Sea by Moses with the parting of the river Jordan before Iosuah 1. In some points they agree together both of them were wrought by an extraordinarie power both were done to the same end for the passing over of the people of God and they had the like effect the setting forth of the power of God 2. But herein they differed 1. The Sea was divided to deliver them from danger of their enemies Jordan to bring them into the land of Canaan to encounter with their enemies 2. There at the stretching of Moses rod the waters parted here at the presence of the Arke 3. There the waters stood up on each side as a wall here the upper waters onely stood up on an heape the nether waters were cleane cut off and ran into the dead Sea 4. Here twelve stones were set up for a monument there no such thing was done because they were not to returne thither againe but Jordan was alwayes in their sight 5. There a great wind was raised to drie the ground here none such needed because the chanell of Jordan was sandie and hard 6. There the people were guided by the leading of the cloudie and fâ—rie piller but here they needed it not being come into an habitable countrie whereas then they walked in desert and unknowne places 7. There a solemne thankesgiving was given immediatly unto God here in stead thereof the people were circumcised in Gilgal Iosh. 5.8 There the Egyptians were overwhelmed in the waters but here no such revenge was taken upon Gods enemies but the people of God onely provided for 3. So that simplie the dividing of the Sea was a more glorious and wonderfull worke than the other 1. Because as the Sea was larger than the river so the miracle in the standing up of the greater waters was greater 2. The people were at this time more distressed and therefore their deliverance more joyfull 3. The destruction of their enemies doth also set forth this worke beyond the other 4. The great fame also that went of this miracle more than of the other which was spoken of among the Gentiles as Rahab of Jericho taketh notice of it Iosh. 2. And the Philistines also heard of the Lords wonderfull working among the Egyptians 1. Sam. 6. â—0 4. But yet in two respects the parting of Jordan was more strange than the dividing of the red Sea 1. Because Jordan had a perpetuall current running along into the dead sea and therefore the upper waters which ran from the fountaine and head of Jordan were either miraculously staied in the spring from flowing out or else they did swell into an heape as high and huge as a mountaine still increasing which of the two is most agreeable to the text The waters that came from above staied and rose up upon an heape Iosh. 3.16 2. The other thing singular in the cutting of Jordan was that this huge heape of waters after Jordan came together againe abated by little and little and fell not all at once for the water being so much higher than the bankes would have overflowne all the Countrie if they had not been restrained by the power of God and brought to their ordinarie course Perer. Here follow certaine questions of the overthrow of the Egyptians in the red Sea QUEST XIX Of the blindnes of the Egyptians running upon their owne destruction Vers. 23. ANd the Egyptians pursued Herein appeareth the just judgement of God upon Pharaoh that they were so blinded that they run headlong into their owne destruction and follow the Israelites into the Sea of this their blindnes the reasons were these 1. The longanimitie and patience of God toward them in sparing their lives hitherto and onely touching their ground and cattell and first borne in those ten plagues 2. Their malice in desiring to be revenged of the Israelites 3. Their covetous and greedie desire to recover their substance Ferus 4. Iosephus addeth more Cum incolumeâ— illos terram tenere videbaut sibi quoquâ— cundem eventum pollicebantur When they saw that the Israelites did walke on the ground they did promise unto themselves the same event But they were deceived for that way was made for those that fled from their enemies to escape them not for the enemie that pursued the innocent to destroy them 5. But the greatest cause of all was that God had given them over to a reprobate sense Spiritu vertigiâ—is in reprobum sensum abducuntur They are carried headlong by a brainsicke spirit into a reprobate sence Pellican maxime eos excacavit judicium Dei Most of all the judgement of God blinded them And these foure are the ordinarie causes of the excecation and blinding of men abusing of Gods long suffering malice covetousnes and Gods justice concurring in giving the wicked and obstinato over to themselves Ferus QUEST XX. VVhy the Lord looked in the morning toward the Egyptians Vers. 24. NOw in the morning watch when the Lord looked c. 1. The Lord is said to looke and behold two wayes either in mercie as Mary in