hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of God 2.
therewith as a child halfe consumed in the mothers wombe Numb 12.10 Iunius QUEST V. Whether the third signe of turning the water into bloud were shewed at this time Vers 9. IT shall bee turned into bloud Iosephus thinketh that this signe as likewise the two other were done in this place But the truth is as Philo noteth that the other two were shewed now the third was done in Egypt because hee is bid to take of the water of the river that is of Nilus Perer. 2. This miracle seemeth to bee divers from that chap. 7. of turning the waters of the rivers into bloud for there the waters in the rivers are changed here the water is taken out of the river there the waters so continued 7. dayes but here the water is powred upon the dry land and so it is like it was soone dried up of the earth and returneth not into his kinde as in the two first miracles And againe Aaron is said to have done these miracles in the sight of the people vers 30. but the waters of the rivers were not yet turned into bloud therefore in this place those signes are shewed which should serve principally to confirme Moses calling before the Israelites which afterward as occasion was offered were done also before Pharaoh Simler 3. And this signe of turning water into bloud did signifie that the time was at hand that God would judge the Egyptians for the death of the infants whose bloud they had shed in the waters Lyranus Simlerus QUEST VI. Whether in these miracles there were a substantiall change NOw here it will be demanded whether these conversions and changes were verily and substantially done or they so appeared only 1. But it is not to be doubted of for the very substance and nature of these things for the time was changed 1. Because the word and the thing must agree together Now the Lord saith that the water shall be turned into bloud therefore it was turned but the Hebrew phrase is more significant shall bee into bloud so the rod was into a serpent that is turned or changed 2. The sense both of the sight and feeling discerned them to be truly changed 3. Because it is not impossible or hard with God the creator of the substance to change the substance 4. Such were these conversions as that of water into wine by our Saviour Christ at the marriage feast Ioh. 2. which was a true conversion Simler 2. And this is one speciall difference betweene the miracles which are wrought by God and such wonders as are wrought by Satan these are done in truth the other in illusion as our Saviour saith A spirit hath not flesh and bones as ye see me to have Luke 24.39 that is spirits may assume a shape but a true body Satan cannot counterfeit as Hierome saith Signa qua faciebat Moses imitabantur signa Aegyptiâ—rum sed noâ— erant in veritate The signes of the Egyptians did counterfeit the signes which Moses did but they were not in truth for the rod of Moses devoured the rods of the Egyptians QUEST VII Whether Moses indeed had an impediment of speech and what it was Vers. 10. I Am not eloquent c. but I am slow of speech and slow of tongue 1. Some thinke that Moses spake thus only of modesty and humility Borrh But it appeareth by the Lords answer that hee had some want in his speech 2. Others judge that Moses thus speaketh by way of comparison that since God had talked with him which they define to be three dayes taking those words simply according to the letter as they are in the Hebrew I am not eloquent from yesterday to yer yesterday whereas he seemed somewhat before now hee seeth that his eloquence is nothing Origen in cap. 3. Ruperius But these words yesterday and yer yesterday doe for the most part signifie indefinitely the time past as Gen. 31.2 Labans countenance was not toward Iacob as yesterday and yer yesterday and so it is taken here and the rather because these two times are distinguished I am not eloquent yesterday and yer yesterday and that which followeth no not since thou spakest with thy servant and beside Moses after this complaineth that hee was of uncircumcised lippes Chap. 6.12 Hee therefore only at this time seemeth not so to bee 3. Some thinke that Moses indeed was astonished at this vision and thereby began to be as speechlesse Osiander Pellican But that infirmity continued afterward as is before shewed and therefore it was not procured by his present astonishment 4. Others do thinke that Moses had indeed an impediment of speech but it was onely in the Egyptian language which he might have forgotten in this long time of his exile Hugo S. Victor But beside that it is not like that Moses could forget that language wherein he had beene trained up 40. yeeres he simply complaineth of his utterance 5. Therefore it is most like that Moses had some naturall impediment in his speech and some one or more of these defects either that hee was a man of few words not flowing in speech for so it is in the Hebrew a man of words which the Chalde translateth a man of speech or that he was not a man of choice words not eloquent as the Latine readeth or that he was of a slow tongue as the Latine so it is in the Hebrew of a heavy tongue or of bad pronuntiation as the Septuagint reade of a small voyce for he saith that hee was both of an heavie or slow mouth and of a slow tongue 6. But that seemeth to be one of the Hebrewes fables that Moses by this meanes became a man of imperfect speech that when Pharaoh playing with him had set his crowne upon his head and he had cast it downe which one of the Egyptian Priests interpreted to be an ominous signe against Pharaoh and his Kingdome then to trie the childs innocencie they put a burning cole to his mouth by the which the top of his tongue was seared and so the child thereupon began to stammer in his speech Perer. 7. Now it pleased God to make choice of such an unlike instrument one of an imperfect speech that God might have all the glory of this worke and nothing should be ascribed unto man As for the same cause our Saviour made choice of his Apostles from simple and unlettered men to whom he gave the gift of utterance and of divers languages Theodoret. 8. But here it will bee objected that S. Stephen saith of Moses that he was mighty in words and in deeds Act. 7.22 How then could he be imperfect and defective in speech To this some answer that he was mighty in invention and disposition not in elocution for so the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well bee referred to the inward conceit of the minde as to the words of the mouth Simler But this rather may bee answered that as S. Paul saith of himselfe though
whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be that are
grashoppers chap. 10.19 the other plagues have no such note But it is like that when a new plague came the former ceased QUEST XXXV Of Pharaohs divers and variable behaviour 2. AS touching Pharaohs behaviour it was very variable and divers at the first comming of Moses he was at defiance with God and said hee knew him not chap. 5. At the first the third the fift and sixt plague he was nothing at all mollified but his heart was hardned still in the second the fourth the seventh the eight and ninth he somewhat yeelded and made some semblance of repentance yet all was but in hypocrisie So in dismissing the people of Israel hee was of divers mindes first hee would give them leave only to sacrifice in the land of Egypt chap. 8.25 then he would grant them to goe into the wildernesse to sacrifice there but they must not goe farre away chap. 8.28 afterward he would let the men only goe neither the women nor children chap. 10. ver 10.11 then he giveth leave for the children to goe also but their sheep and cattell should stay behind chap. 10.24 at the last he is content they shall all goe with all they had chap. 12. Perer. QUEST XXXVI Why the Lord sent divers plagues upon Pharaoh not destroying him at once NOw it pleased God whereas he could have destroyed Pharaoh and all the Egyptians at once yet to multiply his plagues for these causes 1. That Gods mercy might appeare in giving unto them time of repentance and not consuming them together 2. And by this variety of plagues and judgements the omnipotent power of God is set forth 3. This also addeth to the affliction and misery of the Egyptians that were not cut off at one blow but by this diversity of plagues their punishment was made so much the more grievous 4 Hereby also Pharaohs obstinacie and hardnesse of heart is made manifest that could by no meanes relent notwithstanding so many plagues Of the first particular plague of turning the waters into bloud QUEST XXXVII Why Aaron is sometime the minister of the plagues and not Moses Vers. 20. HE lift up the rod. That is Aaron 1. Not as the Hebrewes because it was not meete that Moses who was saved out of the waters should bring a plague upon the waters for Aaron also was the minister of the other plagues 2. Neither was it for â—his as Ferus that Moses should not be thought to doe it also by sorcery for they might have had the like suspition of Aaron 3. But this was Godâ— institution and appointment that Moses should speake to Aaron in the name of God and Aaron should be his Prophet chap 7.1 both to speake unto Pharaoh and to shew the signes which both belonged unto Prophets And therefore whereas vers 19. Moses is bid to take the rod it was to deliver unto Aaron Iun. 4. Beside also this might be some reason thereof Aaron was minister of the plagues and of judgement Moses of mercie for he specially prayed unto God to remove the plagues as chap. 8.12 and 30. chap. 9.33 QUEST XXXVIII Why the first plague beginneth in the water HE smotâ— the water The first plague beginneth in the water 1. Philo thinketh because the Egyptians held the water to bee the beginning of all things therefore the Lord causeth his plagues to begin there 2. Rather because they put their confidence in Nilus and gave divine honour unto it and superstitiously adored the Crocodile therein therefore the Lord doth punish them there where their confidence and supposed strength was Perer. 3. As also because water is one of the most necessary things that belongeth to mans life and specially Nilus in Egypt whereby their grounds were watered the plagues begin there to shew the power and severity of God Simler 4. As also this plague hath some correspondencie with their sinne of cruelty 1. As they sinned in the water by the murdering of the innocents so are they punished by water 2. Because they caused the infants to dye in the water the fish also dye there 3. As they abhorred the Israelites so the waters become horrible and loathsome 4. As they shed the bloud of Innocents so they are constrained to drinke bloud Ferus Unto this story doth the Evangelist allude in the Revelation where the third Angel powreth out his viall and crieth For they shed the bloud of thy servants the Prophets and therefore hast thou given them bloud to drinke chap. 16.6 5. This turning of the waters into bloud did also portend the destruction of the Egyptians which last of all was fulfilled but first of all threatned Fer. QUEST XXXIX The greatnesse of this first plague THe greatnesse of this plague appeareth 1. Because it was generall over all Egypt only the land of Goshen excepted where the water was not changed as Iosephus thinketh this is more than Satan can doe for he is but in one place at once and only worketh where he is present but here the power of God changeth all the water of Egypt at once whereas Aaron stretched out his hand but over one place Ferâ—â— 2. Philo maketh this corruption of the waters more generall he thinketh that all Nilus was turned into bloud even from the first head and spring thereof but that is not likely for Nilus springeth from certaine Mountaines in Aethiopia and runneth a great way thorow the Aethiopians land then by this meanes Aethiopia should have beene plagued as well as Egypt whereas the Scripture onely maketh mention of the land of Egypt to be thus plagued 3. Beside not onely the river but all lakes and pondes and vessels where they used â—o gather the water of Nilus to refine and cleanse it and to make it more potable were corrupted Sim. 4. The waters were changed into very bloud such as commeth out of the body insomuch that many died of thirst Philo. And they that dranke of it were exceedingly pained Iosephus 5. Yea because not bloud but water is the element of fish they also are choked and by them the water was more putrified which judgement was so much the greater because the Egyptians doe most feede of fish Simler 5. And this maketh the miracle more strange that the water of Nilus running cleere along thorow a great part of Aethiopia when it came to the coasts of Egypt it there changed both his colour and substance being turned into bloud Perer. QUEST XL. Whence the Sorcerers had the water which they also turned into bloud Vers. 23. ANd the Enchanters of Egypt did likewise Whence the Magicians of Egypt should have this water which they turned into bloud all the waters of Egypt being converted and altered already much question there is and great diversity of opinion 1. Yet doe I not thinke with Theodoret that they had these waters out of the sea which was not farre off for that was no potable water apt for drinke and those kinds of waters Moses changed not they are said to doe the
the other plagues were but the Scripture maketh no mention of it as many matters of fact are omitted beside but Thostatus refuseth this conjecture for why should this bee onely here expressed that Pharaoh sent if he had done it at other times 2. Some thinke that the other plagues all but the first as of the frogges the lice and swarmes were such as Pharaoh could not send and in the plagues following but in the first Pharaoh did not then bethinke himselfe of any such thing Perer. 3. But it is more likely that Pharaoh though now twice he had been told so much by Moses did neglect to trie whether the Israelites were exempted from these plagues or no. Simler QUEST VII Why Pharaoh called not to Moses to pray PHaraoh entreated not Moses at this time to pray to God to remove this plague partly through envie and griefe to see the privilege and freedome of the Israelites which was an occasion of the hardning of his heart partly because the other plagues continued sometime and so might be remooved But this plague of mortalitie and murraine came all at once and suddenly swept the cattell away so that no remedie was left neither was there place for prayer to remoove it after this plague had suddenly smitten their cattell in all their coasts Pererius QUEST VIII Whether this plague were naturall or supernaturall COncerning the kind of this plague 1. It is evident that it was no naturall plague but supernaturall for the text saith the hand of God should be upon their cattell that is should smite them immediately no meanes being used at all not so much as Aarons rod whereby other plagues were called for And beside it was not infectious as other naturall plagues are for the cattell of the Israelites feeding among the Egyptians cattell they dwelling in the middest of them were not smitten at all with this plague Simler 2. Yet there might be some preparation unto this plague by the former as it is mentioned cap. 8.14 that the land stunke of the dead frogges and so both the aire and ground were corrupted apt to breed putrefaction Perer. But this was not the cause of the plague for if the earth and aire generally had been corrupted the men had died as well as the beasts QUEST IX Why Moses is the minister of the sixt plague Vers. 10. ANd Moses sprinkled them toward heaven 1. They both tooke the ashes out of the fornace but Moses sprinkled them toward heaven Philo saith that Aaron was the Minister of those plagues wherewith the earth and water were smitten and Moses of those which came from heaven out of the aire Augustine giveth this reason because Aarons office was to speake to the people he worketh upon the earth and water because Moses was in the things that belonged to God hee is the minister of those plagues which came from above But these are curious observations The reason rather was this they stood both before Pharaoh and therefore Moses as the chiefe whom the Lord had made as Pharaohs God he is the minister of this wonder Ferus 2. As the two first signes were of the water the two next on the earth so this is wrought in the aire Simler rather than the element of fire as Ferus QUEST X. Of the sixt plague of boyles and of the manner thereof Vers. 10. ANd there came boyles breaking out First the handfull of ashes being cast into the aire there was raised as a cloud of white dust like unto the ashes of the fornace over all Egypt which dust could not be engendred of that handfull but upon the sprinkling of the ashes the Lord by his great power caused that cloud of dust in the aire over al Egypt 2. The matter which is here used is somewhat answerable to the effect for as Moses taketh of the white ashes of the fornace so they falling upon man beast caused burning boyles which at the first swelled hoved the flesh then brake forth into sores the word here used for blisters is derived of bagnah which signifieth to boyle up as the water doth at the fire Borrh. Perer. Philo. thinketh that these sores or boiles were over al their bodie grew into one being most grievous to behold 3. This plague is answerable to the Egyptians sinne for as they oppresse the Israelites with fornace work in the burning of brick so they are punished with burning sores which came of the ashes taken out of the fornace Perer. QUEST XI Why the Egyptians are smitten with vlcers Vers. 11. ANd the boyles are upon the enchanters 1. This sheweth that the Magitians though before they had confessed the power of God yet doe persist still in their malice against Moses Simler Hereupon Cajetane thinketh that they did not acknowledge the power of God before but rather some superiour power of the spirits but this followeth not because they resist Moses still that they did not confesse the power of God before for like as the same aire that is illuminate by the sunne is darkened when the sunne is gone away so no marvell if the minds of the wicked after they have received some light be darkned againe Perer. 2. This is the third time that these sorcerers are confounded first when Aarons serpent eat up theirs secondly when their power was restrained in the third plague and now because they will not yet give over they are punished 3. Like unto these sorcerers are all unfaithfull counsellers to Princes whom the Lord in like manner will plague Borrh. And thus the Magitians of that Pharaoh of Rome are smitten with exulcerate consciences which swelling with pride and hypocrisie doe bring forth most vile ulcers of impietie Simlerus QUEST XII Of the hardning of Pharaohs heart Vers. 12. ANd the Lord hardned Pharaohs heart 1. The word signifieth to obfirme or strengthen chazak because it was a signe of strength or rather stubburnenes to stand against God there is another word used to signifie the same thing cabadh to make heavie as cap. 8.15 Pharaoh first by his owne corrupt mind hardning or making his heart heavie the Lord as by casting a heavie weight upō it maketh it heavier Iun. 2. Origen well noteth how sometime Pharaoh is said to harden his owne heart c. 8.15 sometime the Lord as in this place the first kinde of hardning is declared by the Apostle how it commeth when men by their impenitencie abuse the lenitie and longanimitie of God Rom. 2.5 But the same Apostle making mention of the other hardning by the Lord Rom. 9. he passeth it over and it may be thought to bee one of those high matters which Paul heard being taken up into paradise and is not to bee uttered Thus Origen counteth this a great secret how God is said to harden the heart And so it is yet not such a secret but that we find the same opened in scripture how the Lord by giving wicked men over to themselves and withdrawing his grace doth as
They filled their houses vers 6. as the frogges did before and went into every roome and chamber their amberies victuals storehouses were pestered with them for so it may be gathered by the like annoyance in the frogges 4. And not onely so but with their venemous teeth they did bite and destroy men and therefore Pharaoh desireth vers 17. that God would take away that death onely and so we read Wisd. 16.9 that the biting of Locusts and flies killed them QUEST VI. Why sometime Aaron sometime Moses stretched out the rod. Vers. 13. NOw Moses stretched forth his rod c. 1. This is to bee observed that in the bringing of some plagues Moses commandeth and Aaron stretched out the rod as in the three first plagues of the bloudie waters frogges and lice in the two next of the swarmes and murrane Moses and Aaron doe nothing in the three following Moses is the instrument to bring the botches the haile and Locusts 2. The reason of this difference the Hebrewes ascribe to the dignitie of Moses who brought the plagues that came from above out of the aire and skie and Aaron those which were wrought below And herein is fulfilled the promise of God to Moses that he had made him Pharaohs God for so Moses commandeth the aire fire and water and all the elements as a terrene God 3. Yet Moses doth not any thing by his owne power neither is there any vertue in his rod Moses indeed stretcheth out his rod but is said that the Lord brought the East wind Simler QUEST VII What kâ—nde of wind it was which brought the Locusts THe Lord brought an East wind 1. God useth the Ministrie of the wind not as having any need of it but that we might know that when any wind or weather is sent God is the author of them 2. This was not a southerly wind as the Septuag read and Philo to whom Pererius subscribeth affirmeth the same but beside that the word kedâ—m signifieth the East it is evident by the contrarie wind which cast them into the red sea called the West wind vers 19. that the East wind brought them Thostatus And the Latine interpreter though missing of the sense of the word calleth it urentem ventum a searing wind which best agreeth to the East wind which is well knowne to seare and wither fruit and to breed caterpillers and wormes 3. Though it be usuall in those parts for Locusts to be brought with the wind yet such an infinite number of them and in so short a time to bee brought was mircaulous and extraordinarie Simler QUEST VIII Whether this plague of Locusts were incomparable and not to be matched Vers. 14. SO grievous Locusts like to these were never before neither after them shall be such How then agreeth that place of the Prophet Ioel with this where he speaking of the like plague of Locusts saith There was none like iâ— from the beginning neither shall be any more after it Ioel. 2.2 It may bee answered that it is here meant of Egypt that in that land there were never any such Locusts neither should be as it is said of the haile so grievous as there was none throughout all the land of Egypt since it was a nation chap. 9.24 2. But because the words here are generall no mention being made of Egypt it may rather be answered that these Locusts came all at once but in that plague which Ioel speaketh of these foure kinds the Palmer worme the Grashopper Canker worme and Caterpiller did one succeed another and one devoured that which the other left Ioel. 1.2 And in that respect it is said to bee so grievous as none was before it Simler 3. Or rather it is said to be incomparable for the continuance of it which was certaine yeeres whereas these Locusts indured not many daies QUEST IX In what sense it is said the Locusts devoured that which the haile left Vers. 15. THey did eat all which the haile had left And yet it is said before that the haile did smite all the herbes of the field chap. 9.25 then there was nothing for the Locusts to devoure 1. Some answere that the haile onely touched the corne as rie wheate barlie flax but not the grasse then the Locusts came and devoured herbe grasse and all Pellican But the text it selfe admitteth not this for the haile is said to smite all the herbes of the fields and so the Locusts did also eat all the herbes of the field vers 15. 2. Some thinke that there was some respite betweene the haile and the comming of the Locusts and that in the meane time the corne and other fruits which the haile and lightning had smitten did grow againe and then the Locusts came and devoured it Simler But beside that it is shewed before that this plague of Locusts followed the other within two or three daies quest 9. in chap. 7. in which time there could be little renewing of the fruits by a second growth and spring the text favoureth not this conceit because the Locusts are said to eat that which the haile left but that which was then not growne cannot be said to be left 3. Therefore it may be better answered that where the haile is said to have smitten all the herbes of the field it must be understood for the greatest and most part as it was said before chap. 9.6 that all the cattell of Egypt died whereas some remained for the other plagues as for the haile chap. 9.25 Simler 4. But neither are we forced in this place so to restraine the generalitie of these words but this may be said that where the haile and lightning did smite though all the herbes and fruits were touched yet not the whole there might be some greene thing remaining after the haile and lightning played the part as wee see in the searing and blasting of corne that some escapeth so that which this tempest had not blasted and seared the Locusts devoured QUEST X. Why the plague of Locusts is called a death Vers. 17. THat he may take away from me this death onely 1. Some thinke that be so called this plague as if he should say this destruction because it brought a decay and consumption upon all things Vatab. but death properly is understood of living creatures as cattell and men 2. Some referre it to the event which Pharaoh might feare lest that the people being offended with Pharaoh who was the cause of these plagues might make some mutinous insurrection whereof slaughter and death might follow Simler But he speaketh of death and mortalitie alreadie begun and not feared onely 3. Therefore some thinke that the Locusts with their biting killed men as it is collected Wisd. 16.9 and that therefore it is called a death Perer. but this is not all for he saith this death onely his meaning is not that the men in their houses should be delivered from the biting of Locusts but generally that the land might be rid
to have beene ten the first for want of water Exod. 17. the second likewise for water Numb 20. the third Exod. 14. when the Egyptians pursued them the fourth and fifth about Manna when they kept it till the morning and gathered it upon the Sabbath Exod. 16. The sixth murmuring was for flesh Exod. 16. and the seventh for flesh likewise Numb 11.4 The eighth for Moses absence when they made the golden Calfe the ninth when they tempted God in fighting against the Amalckites being forbidden Numb 14. The tenth upon the returne of the Spies which were sent to search the Land of Canaan Hieron dâ— 10. tentationib But if all the murmurings of the Israelites be summed together they will bee found more than ten not fewer than twenty And they were of three sorts either generall of the whole congregation or speciall of some few or particular of some principall persons 1. Their generall murmurings were upon these occasions first for things which they endured as the increasing of their bondage in Egypt at the first comming of Moses Exod. 5.21 their feare to be all destroyed of the Egyptians chap. 14.11 their wearinesse of the way Numb 11.1 their biting by Serpents Numb 21. Secondly for things which they wanted as for sweet and potable water Exod. 15.24 for bread chap. 16.3 for water in Rephidim Exod. 17. for flesh Numb 11. for water againe when Moses also offended Numb 20. Thirdly they murmured and disobeyed when any thing was imposed them which they liked not as twiâ—e they were disobedient about Manna in reserving it till the morning chap. 16.19 and in gathering it upon the Sabbath chap. 16.28 where although their murmuring be not expressed yet this their refractary disobedience could not bee without murmuring So they rebelled in fighting against the Amalekites and Canaanites being forbidden Numb 14.41 Fourthly they murmured when their expectation was deceived as upon Moses long absence Exod. 32.1 when they heard a false report of Canaan that the inhabitants thereof were invincible Numb 14. when Core Dathan and Abiram with their adherents were suddenly destroyed Numb 16.41 These murmurings in all were sixteene 2. The second kind of murmuring was of some speciall men as Core Dathan and Abirain with two hundred and 50. persons murmured against Moses and Aaron Numb 16.3 The third kind was of some principall persons as of Aaron and Miriam against Moses Numb 12. Of Moses himselfe at the waters of strife Numb 20. of Aaron being discontent and so negligent in his office because of the death of his two sonnes Nadab and Abihu Levit. 10.19 Here are foure more and unto these others by diligent observations may be added QUEST XXXIX Whether the wood had any vertue in it that Moses cast â—nto the water 25. ANd he cried unto the Lord and the Lord shewed him a tree 1. The Hebrewes thinke that this tree had no vertue at all in it to make the waters sweet but rather the contrary but that God would therein shew his power in healing one contrary by another as Elizeus did heale the waters by casting in of salt which was more like to have made them more bitter and our Saviour anointed the eyes of the blinde with clay and spittle which was an unlike thing to heale them 2. But it is more probable that there was some vertue in this wood to season and relish the water because it is said that the Lord shewed him or as the Hebrew word signifieth taught him the tree Tanquam tale jam liguâ—â—â—oc esseâ— quo posset hoc fieri As though it were such a kinde of wood as could doe this thing So Augustine reasoneth quaest 57. in Exod. to whom Calvinus and Simlerus consent for to what end else did the Lord direct Moses to that speciall tree more than to others unlesse we say that there were no trees there at all in the desert But the words will inferre another sense that seeing the Lord shewed him a tree there was a tree to be shewed as the Lord caused Hagar to see a fountaine not which newly sprung out of the ground but which was there before though she saw it not Gen. 21. The author of Ecclesiasticus chap. 38.5 affirmeth that there was vertue in the wood 3. But Iosephus is deceived who saith Moses fructum ligni accepit forte ibi jacens That Moses tooke a peece of wood lying there by chance whereas the Lord shewed it him and he further addeth that Moses did not cast in the wood because the people asked what it should doe but caused a great part of the water to bee drawne out of the fountaine and so the residue became sweet but this is also directly contrary to the text QUEST XL. Wherein the miracle consisted of healing the waters NOw although there were some vertue in this wood to heale the waters yet it was done not without a great mâ—racle 1. Which consisted not herein because the Lord Ostendit et lignum ubi nullum erat Shewed him a tree where none was for this is confuted before 2. Neither Quâ—a in tali natura ligni Creator demonstrator lâ—â—dandus est Because the Creator and shewer is to be praised in giving such a nature to the wood as Augustine in the same place for if the nature of the wood had done it it had not beene miraculous 3. But herein was the miracle that by the meanes of so small a peece of wood such a deale of water was changed as served such a great multitude Calvin And that it was suddenly and presently changed Simler And the waters were but made sweet only for that time and afterward returned to their bitter nature againe as Pliny before alleaged maketh mention of bitter waters there Iun. QUEST XLI Why the Lord used this meane in healing of the waters GOd could have healed the waters if it had pleased him without this tree But it pleased him to use this meanes for these causes 1. To teach us that we should not neglect the meanes which God appointed So the Lord divided the red sea and dried the way by a strong East winde Ezechias was healed by a lumpe of figges So God instructeth men and begetteth them to the faith by the ministery of men Simler 2. God hereby also reproveth their distrust and diffidence shewing Multa sibi in promptu esse remedia quibusque malis That he hath many remedies in store for whatsoever evils Calvin 3. Hoc medio uti voluit propter mysterium He would use this meane because of the mystery Ferus QUEST XLII Of the mysticall signification of this tree NOw what mystery is signified in this tree that sweetned the waters shall bee shewed in a word 1. Some by the bitter waters doe understand the killing letter of the Law which is impotable and unpleasant but being qualified by the Gospell Iam dulcâ—â— erit litera The letter of the Law becommeth pleasant Ferus 2. This tree was a figure of that rod which should come of the
consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image beaâ—en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui huiâ— vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è mâ—dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the sinne of idolatrie as Tostatus confesseth that he sinned Nec
Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that misliketh Augustins distinction 18. qu. How God is said to harden the heart
day and night whereas the elements as the aire are universally dispersed and spread it is also probable that this light might be gathered to that side of the earth where it was day and so to continue for a time as wee see the water was afterward brought to one place and so continueth which light after the creation of the celestial bodies might be drawne upward and have his reflection upon the beame of the Sunne and of other Starres QVEST. VII How the evening and morning were the first day Vers. 4. THe evening and morning were the first day 1. Some thinke that the evening is here taken for the day because it is the end thereof and the morning for the night being likewise the end thereof and that the artificiall day was before the night So Ambrose Chrysost. hom 3. in Genes 2. Others affirme the contrarie that the evening and morning are taken for the night and day being the beginning thereof the part for the whole and doe gather thereof that the night belongeth to the day following of this iudgement is Hierome in cap. 2. Iona which I hold to be the sounder for these two reasons 1. because this is the use of the Scripture to account the naturall day from evening to evening Levit. 23.32 From evening to evening shall you celebrate the Sabbath 2. The morning is part of the day and not of the night Mark 16.2 In the morning the first day of the weeke the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is here vsed by the Septuag for if the morning were part of the night and not of the day Christ in no sense could bee said to have risen the third day and so one of the principall points of our faith should be shaken 3. Further we refuse Eugubinus conceit which thinketh that in this first day there was only an euening not a morning as in the rest because the morning followeth after the night but here no night went before but the light was first for the words of Moses are plaine and evident that the evening and morning were the first day it consisteth of both these parts as the other dayes did and this first day had also a night going before not that darknes which was upon the earth as Iunius but when God purposed to make the light hee first caused the night to goe before and brought forth the light of the day Ramban Mercer 4. And the Sun not being yet made which by his course and turning about maketh it day and night at the same time in diuers places it may be thought that it was day and night at the same instant now over the face of the whole earth Mercer QVEST. VIII How God is said to see the light to be good Vers. 4. GOd saw the light 1. Not that God did not know the light to bee good before hee made it but Moses speaketh here according to our capacity that God approveth and ratifieth that worke now done which before he purposed to make and Ramban well referreth it to the stedfastnesse and continuance of this worke which God saw to be good 2. God made a separation betweene light and darknesse not only in respect of their names as Aben Ezra but in the things themselves giving to each of them their determined time Mercer 3. And in that it is said God called the light day c. 1. God onely did not make and ordaine the light to be the day Iun. Muscul. 2. nor yet directed or taught men so to call it Vatab. Mercer 3. but beside God gave these names himselfe Oecolamp QVEST. IX Why it is called the first or one day Vers. 5. WEre the first day or one day as the Chalde Septuagint and Hierome translate It is called then one and not the first day 1. not as R. Sol. because there was but one God in the world for so there was but one likewise in the rest of the dayes 2. Neither as Hierome because unity is good and two bringeth division for after the first day noxious and hurtfull things were created But the contrarie is evident out of the text that God saw that all which he made was good 3. Neither as R. Moss is it called one day because there were yet no more for it is so called in respect of the rest that follow 4. Wherefore the reason is this the Hebrewes use Cardinal numbers for Ordinal as the Grammarians speake as one for the first as Gen. 2.10 the name of the one that is of the first is Pishon so likewise in the new Testament Vna sabbati one day of the weeke is taken for the first day Mercer QVEST. X. Whether there are waters above the heavens Vers. 7. BY the firmament which separated the waters which were under the firmament from the waters above the firmament divers of the ancient Writers understand the starry heaven and that there are waters above those heavens which serve to mitigate the heat of the Starres and from whence that abundance of raine came wherewith the world was overflowne so Basil. hom 3. Hexemer Ambros. lib. 2. in Hexemer c. 2. Beda with others But this cannot bee so 1. for that the waters being of an heavy substance must bee there kept against nature 2. Neither could the great waters that drowned the world come from thence unlesse the heavens also should have beene dissolved the windowes of heaven were opened which was nothing else but the opening and loosing of the clouds which as Gods bottles did powre downe raine abundantly 3. Neither are wee to imagine such heat in the celestiall bodies which are of no fiery or elementall nature that they need to be refrigerated or cooled This firmament then is the spreading or stretching out of the aire as the word rachiang signifieth which divideth the raine and waters in the clouds and keepeth them from the waters below as is expressed in Iob. 26.6 which bindeth the waters in the clouds and the cloud is not broken under them Now whereas afterward vers 14. it is said Let there bee lights in the firmament of heaven it followeth not that the firmament before spoken of is the starry heaven for Moses here speaketh after the capacity of the vulgar people who imagine the Starres to bee in the firmament of the aire the eye being not able to distinguish betweene the region of the aire and the azure skie And according to the vulgar opinion Moses also calleth the Moone a great light because it so seemeth to the eye to bee the next in greatnesse to the Sunne whereas many other both of the wandring and fixed Starres doe exceed it in greatnesse And whereas that place is objected Psal. 148.4 Praise him ye waters above the heavens by heaven we are here to understand the lower region of the aire as Psal. 18.13 The Lord thundred in heaven and gave his voice hailestones and coales of fire but thunder lightning haile come not properly from the heaven but out
12. all which time the raine continued as Tostatus and Cajetanus thinke but from the beginning rather including the 40. dayes which seemeth to be the opinion of Ambrose and here unto assent Musculus and Tremelius lib. de Noah arc 17. and it may thus appeare Genes 8.4 it is said that in the 7. moneth the 17. day the Arke rested upon the mountaines of Armenia which was after the end of the 150. dayes when the waters began to abate v. 3. but if the 150. dayes bee added to 40. which make in all an 190. the waters should not abate till the 27. day of the 8. moneth for from the 17. day of the second moneth when the forty dayes must take beginning to the 17. day of the 7. moneth are but five moneths that is dayes 150. counting 30. dayes to a moneth whereas putting 40. and 150. dayes together wee shall have 190. before the waters should begin to abate which is contrary to the text now whereas the Septuagint read the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was exalted an 150. dayes and Chrysostome saith tot dies mansit sublimis illa aquarum altitudo the height of the waters continued so long unlesse they meane indifferently of the rising and increase of the water upon any part of the earth which began at the first when the raine fell within the 40. dayes it cannot bee agreeable to the text for the waters increased by three degrees first the Arke was lift up above the waters v. 17. then it floted and went upon the waters v. 18. then the waters prevailed so much that the highest hils were covered v. 20. this increasing prevailing and continuing of the water was but an 150. dayes from the first to the last Mercer 4. Places of doctrine 1. Doct. The floud not caused by any constellation 1. Vers. 4. I Will cause it to raine upon the earth This raine then was not caused onely or chiefly by ordinary and naturall causes as by the constellation of the starres which was foreseene by Noah which seemeth to have beene the opinion of Henricus Mechliniens and Petrus ab Aliaco and Gulielmus Parisiensis cited by Pererius Seneca also ascribeth inundations to a fatall necessity and when the great deluge shall be which hee beleeved was to come hee saith the starres shall concurre together in Capricorne But it is evident that this floud was caused not by naturall and ordinary meanes but by the extraordinary power of God 1. The Lord saith I will bring a floud of waters Gen. 6. â—7 The fountaines of the deep and the windowes of heaven were opened This sheweth that it was Gods speciall worke by the ministery of his Angels that the heavens rained the earth gave up water after an extraordinary manner 2. The sinnes of that age were the cause of this destruction Gen. 6.13 It was then their iniquity not any fatall necessity that procured that judgement 3. And seeing God made all things in wisdome and order hee framed the world that one part should concurre for the preservation of another not to their destruction 4. No constellation of starres can have a generall operation over the whole earth but only in that place where their influence worketh and when they are moved they ceâ—se working As Seneca rendreth this reason of the increase of some rivers in Summer Quarta ratio est syderum hac enim quibusdam mensibus magis urgent exhauriunt flumina cum longius recesserunt minus consumunt c. The fourth reason is in the starres which in some moneths doe more worke vpon rivers but when they are gone farther off they have not that force Constallations then may exercise their strength upon some speciall rivers and places but not universally upon the whole earth 2. Doct. The highest mountaines in the world covered with the waters of the floud Vers. 19. ALL the high mountaines that were under the whole heavens were covered They then are confuted which thinke that some high hils as Olympus were not overflowne whom Augustine refelleth lib. 15. de civitat c. 27. and Cajetanus who would have the mountaine of Paradise to bee excepted from this inundation 1. The words are generall all high mountaines under not the airie heaven only as Cajetan collecteth but the whole heaven were covered yea the high mountaines were surprised whether Athos in Macedonia which cast his shadow unto the Towne Myrinum in Lemnos the space of 86. miles or Atlas whose top is higher than the clouds or Olympus which Zinagoras by Mathematicall instruments found to be ten stadia or furlongs high Or the mount Tabor which riseth up 30. furlongs as Iosephus writeth or Caucasus whose top is said to be lightned with the Sunne when day-light is shut in below All these high mountaines were covered with waters 2. Augustine thus reasoneth Non attendunt omnia elementorum crassissimam terram ibi esse potuisse c. They consider not that the earth the heaviest of all elements is in the top of these high hils It need not seeme strange then that the waters might ascend thither 3. Where doth Cajetan find that Paradise was situate upon an hill nay the contrary is gathered out of Scripture for out of Eden went a river to water the garden Gen. 2.10 But rivers use not to run upon hils And Cajetan needed not to feare the drowning of Paradise because of Henoch for he was with God taken up into Heaven where the floud could not reach him 4. Of the like conceit with Cajetan is Bellarmine who thinketh that all the mountaines were not overflowen but these onely where the wicked dwelt And Iosephus reporteth out of Nicholaus Damascenus that there is a certaine hill in Armenia called Baris in quo multos profugos diluvii tempore servatos ferunt wherein they say many flying thither for succour in the time of the floud were preserved But these dreames and devices are overthrowne by the evident words of Scripture that all high mountaines under heaven were covered with the waters 5. Likewise that fabulous dreame of some Hebrewes is here refelled who imagine that beside Noah and the rest of the eight persons Og King of Basan who lived till Moses time one of those Giants before the floud might bee preserved for beside that none after the floud lived so long where should Og have beene kept in the floud seeing the mountaines were covered fifteene cubits high which exceeded the stature of any Giant For the Hebrewes doe but fable supposing those Giants to have beene an hundred cubits high Neither is that report out of Pliny much to bee credited of a Gyants body found in Crete of 46. cubits 6. Further Ab. Exra confuteth the opinion of some in his dayes that held this deluge not to have beene universall for although it may bee all the world was not inhabited before the floud but only the East parts because they wanted the invention of ships to transport them from place to place
should have engendred in the Arke neither would the Arke have contained them nor the food by Noah provided have sufficed them We answer then that God remembred them not for any such thing but for mans cause QVEST. II. What manner of wind it was that God sent GOd made a spirit or wind to passe 1. which was not the spirit of consolation wherewith Noah was comforted Rasi 2. Nor yet the holy Ghost as Ambrose and Theodoret suppose Ambrose reason is quomodo non evacuaretur mare ventorum vi if it were then wind that dryed up the floud much more is it able to dry up and empty the sea but this followeth not because this was an extraordinary wind not such as usually bloweth in the sea Theodoret saith further non solent ventis aquae imminui sed potius turbari c. the wind useth to trouble the water not to dry it up so did this wind cause the water to goe and come but it had also a drying faculty otherwise than ordinary winds have 2. Neither was this wind the spirit and heat of the Sunne as Rupertus thinketh but this was extraordinary caused whereas the Sun kept his ordinary course still 3. It was then a wind indeed that was raised by the extraordinary power of God for by exhalation out of the earth whereof winds are usually ingendred it being covered with waters this wind was not caused and God gave it also an extraordinary power both to dry the waters by rossing them to and fro and to force them by going and comming as the property of the water is to ebbe and flow to their proper place into the deepe fountaines from whence they came And these two properties the Scripture ascribeth to the wind 1. to force the waters as in the division of the red sea and to purge the ayre to disperse the clouds and dry up moysture Prov. 25.23 as the North wind driveth away the raine Perer. QVEST. III. When the fountaines began to be stopped and the raine to cease Vers. 2. THe fountaines of the deepe were stopped c. The raine ceased and the current of the water was stopped immediatly after the forty dayes as Augustine thinketh 2. not after the 150. dayes spoken of before as Oleaster imagineth for then the waters had not continued in their height any time at all but should presently have begun to decrease for after the 150. daies they began to abate and Moses saith that the raine was upon the earth forty daies and forty nights chap. 7.21 then not an 150. daies and nights 3. Wherefore I rather approve the opinion of some other Hebrewes that it ceased to raine at all after the forty dayes expired then of Aben Ezra to whom Mercerus seemeth to subscribe that it rained though not continually an 110. dayes after the 40. dayes that is in all 150. dayes 4. R. Sâ—l noteth that where it is said all the fountaines of the deep were stopped not all the fountaines as before it is said all the fountaines c. were opened that some fountaines remained unstopped for the procreation and sending forth of rivers and springs so also Iun. But it is more like that all the fountaines which were extraordinarily opened to augment the floud were stopped the ordinary springs of water continued still as before the floud QVEST. IV. How the seven moneth is to be counted Vers. 4. IN the seventh moneth the seventh day c. 1. Whereas the Latine text and the Septuagint read for the seventeenth day the seven and twenty day which reading is received of the popish interpreters that are addicted to their vulgar latine text and hereupon some of them reckon from the beginning of the floud seuen moneths that is 207. dayes counting twenty nine dayes and a halfe to a moneth whereof the floud continued one hundred ninety and so there should be seventeene daies betweene the beginning of the waters to abate the resting of the Arke sic Tostatus Others beginning their reckoning from the beginning of the floud till the waters abated which make five moneths and two dayes and a halfe accounting but twenty nine dayes and a halfe to a moneth and hereunto they put eight dayes more which was the space between the abating of the water and the resting of the Arke which added to the two dayes make up those ten which the latin hath more than the Hebrew sic Lyranus Pererius But wee refuse all these collections which goe about to justifie the vulgar latin against the originall veriâ—y wherin S. Augustine giveth us a good rule ei lingua potius credatur unde est in aliaÌ„ per interpretes facta translatio that tongue is rather to be credited out of the which the interpreters have translated into another 2. Receiving then the Hebrew text that the Arke rested upon the 17. not the 27. day of the 7. moneth yet we refuse the opinion of Cajetan who therein followeth R. Sel. that would have this moneth the seventh from the beginning of the floud not the seventh of the yeare and the reason is because hee maketh not the 40. dayes of the raine part of the 150. dayes as it is to be truly taken as is shewed before cap. 7. quest 14. but he putteth them together making of them both 190. dayes which is the space of six moneths and sixteene dayes counting but 29. dayes to a moneth so that upon the 191. day after the beginning of the floud which is the 17. of the 7. moneth of the floud the Arke rested c. But this account cannot stand to make this seventh moneth the seventh from the beginning of the floud not from the beginning of the yeare seeing both the second moneth chap. 7.11 and the tenth moneth chap. 8.5 must of necessity be referred to the yeare not to the continuance of the floud And this were to breed a confusion in the story to take some moneths according to the season of the yeare and some according to the time of the floud for seeing the moneths both before and after are numbred according to the course of the yeare there is no reason to understand the seventh moneth otherwise 3. Neither doe we approve Lyranus conceit that whereas hee maketh the 150. dayes to determine the 19. of the seventh moneth after which time the waters began to decrease he would have the Arke to rest upon the 17. day according to the text but how is it like that the Arke should rest before the waters began to abate without a miracle 4. Neither can I condiscend to Mercerus judgement wherein hee followeth a certaine Hebrew in his booke of the binding of Isaack that the waters began to decrease before the 150. dayes expired though the decrease was not so sensible as afterward and so the waters might abate so much by the end of the 150. dayes as that the Arke might well be staid from floting but the text favoureth not this collection which saith that the waters prevailed
blesse them that blesse thee Iun. 3. Thus temporall blessings more abounded under the Law when as yet the rich blessings of heavenly things in Christ were not manifestly revealed 4. This returning of Abraham rich out of Egypt was a type and figure of the rich estate of the Israelites at their returne out of Egypt Mercer QVEST. II. The cause of contention betweene Abraham and Lots servants Vers. 7. THere was debate c. 1. This debate falleth out that it might be as a bridle to Abraham not to set his minde too much upon his wealth and prosperity Calvin 2. The cause of their falling out Philo thinketh to be the insolencie of Lots servants that were borne out by their master the Latine text readeth as though Abraham and Lots flockes were all one and kept together betweene the shepherd of the flocks of Abraham and Lot but in the Hebrew the word is repeated betweene the shepherds of Abraham and the shepherd of Lot Neither was the cause as the Hebrewes imagine for that Abrahams servants being more righteous reproved Lots servants for feeding the corne fields and invading other mens grounds It is like therefore they contended for want of pasture because the land was not sufficient for them both vers 6 Oecolamp Iunius as also for their watering places which in that drie Countrey were very scant so we reade that Isaacks servants and the Philistims contended about the Weâ—â— which they digged Genes 26. Perer. 3. It is added the Cananite was in the land not for that Abraham feared lest if their flocks kept together their wealth should appeare the more or for that Abraham should be forced to make them Umpires and Arbitrators of this contention but to shew that by reason that the Cananites possessed the better grounds Abraham and Lot were driven to a strait for their cattell as also it is a reason that moved Abraham to breake off strife lest it might have beene an offence to the heathen QUEST III. How Abraham giveth Lot his choice Vers. 9. IF thou wilt take the left hand c. 1. Abraham being the elder and more worthy person departeth from his right for peace sake and offereth the choice to Lot Muscul. from whence as Rupertus thinketh this custome did grow that in parting of inheritance major dividat minor eligat the elder should divide the younger chuse 2. For the left hand the Chalde readeth the North for it should seeme that Abraham having pitched his tents toward the East had the North on his left hand the South on the right 3. And the meaning also may be this that they would not goe farre asunder but be still helpfull one to another as the right hand to the left Perer. QVEST. IV. Of the situation of Sodome and Gomorrha Vers. 10. LOt lift up his eyes and saw all the Plaine c. 1. He could not see all the Plaine of Iordan at once but that part of it where the pentapolis i. those five Cities stood 2. Sodome and Gomorrha are named as the principall because they exceeded in all iniquity whereas there are five Cities in all their Country was pleasant before they were destroyed by reason of the overflowing of the sweet waters of Jordan at this time when Moses did write it was inhabitable by reason of the pestilent and stinking smell but at Lots first comming this her which was twenty yeares before the destruction it was a fruitfull Countrey 3. Like unto the Paradise wherein Adam was created which though never any mortall man saw but Adam and Eve yet it might appeare what it was by Moses description This pleasant Vallie then was watered with Jordan as Paradise with Euphrates and Egypt with Nilus though Egypt were watered with much more labour Deut. 11.10 4. The words are not so to be read as though it were like that part of Egypt as one goeth to Zoar for there were many more Townes and Cities situate betweene Egypt and Zoar at this time called Bela Gen. â—4 2 which is one of the five Cities as Vatablus readeth and Lyranus but rather this is the right construction to joyne the last clause as one goeth to Zoar to the first part of the sentence so that the sense is this that that part of the Plaine as one goeth to Zoar as more fruitfull than the rest was like to Paradise and Egypt sic Muscul. Iun. Mercer Per. QVEST. V. Of the River Iordan the beginning and end thereof IOrdan 1. This floud taking beginning from the Mountaine Libanus ariseth out of two fountaines called Dan and Jor which joyned together make the name Jordan 2. Plinie and Solinus derive Jordan from the fountaine Paneas but Ioseph fetcheth it further off from a round fountaine or spring head called Phiale from whence it runneth under the ground to the fountaine Paneas and that Philip Tetrach of Trachonitis found it by this experiment by casting into the spring Phiale certaine light stuffe which came out againe in the other spring head Paneas 3. This River Jordan after it hath runne some fifteene mile falleth into the Lake or Fenne Samechonitis which is the same that is called the waters of Meroâ— where Iosua encountred with King Iaban and his fellowes Iosu. 11.7 then passing along by Corazin and Capernaum it falleth into the Lake Genezereth and so having continued a current of an hundred miles in length it falleth into the dead or salt Sea 4. After Jordan is entred into this Lake it loseth the sweetnesse of the waters being mixed with the salt Sea and loseth also the name Jordan so that they seeme to be in a great errour that affirme Jordan to runne into the ground before it come at this dead Sea called the Lake Asphaltitis or of brimstone for the Scripture testifieth the contrary Iosu. 3.16 where the neither waters of Jordan are said to runne into the salt Sea 5. It may be that before Sodome and Gomorrha were destroyed when there was no salt Lake but a Plaine Jordan had some other current but now it is swallowed up of that Lake and hath no issue forth againe but passeth by a gulph into the earth 6. This Jordan is the noblest of all Rivers because of that miracle in the passing over of the Israelites the parting of the waters againe by the Prophets Elias and Elizeus the healing of Naâ—mans leprosie the baptisme of our blessed Saviour ex Perer. QVEST. VI. Of Lots departure from Abraham Vers. 11. THen Lot chose unto him all the Plaine c. 1. As Abrahams humility appeareth in offering Lot his choice so in Lot appeareth some want of duty in that he would choose first Calvin 2. He maketh an inconsiderate choice preferring the goodnesse of the ground before the badnesse of the people and afterward Lot did smart for his choice being carried away captive 3. Thus God turneth this division and separation of Abraham and Lot to good 1. That hereby Lot by his good example and admonitions might preach to the
of the place and laid under his head Iacob is set forth unto us as a singular example of labour and patience who both lay hard and fared coursly by the way Philo noteth hereupon Non decet virtutis sectatorem vita delicata c. A delicate life becommeeh not a follower of vertue This example serveth to reprove those who place their whole felicity in this life in dainty fare lying in soft beds and other such delicacies which was the happinesse of that rich glutton Luk. 16. Beside this example doth teach us that if we have the like hard entertainment in the world wee should comfort our selves by the example of Iacob Calvin So Saint Paul saith I have learned in whatsoever state I am therewith to be content I can be abased and I can abound Phil. 3.12 3. Observ. We must alwayes be going forward in our Christian course Vers. 12. THe Angels went up and downe None of them were seene to stand still upon the ladder but were in continuall motion either ascending or descending which teacheth us that in our Christian profession we should be alway going forward Qui non proficiunt necessario deficiunt They that goe not forward goe backward the Angels either ascend or descend Perer. The Wise man saith Hee that is slothfull in his worke is even the brother of a great waster Prov. 18.9 He that buildeth not up in Christian profession pulleth downe 4. Observ. Reverent behaviour to be used in the Church of God Vers. 17. HE was afraid and said how fearfull is this place c. Iacob perceiving that God was present and that the place where he was was Gods house because the Lord had there shewed himselfe he doth stirre up himselfe to a reverent feare as being in the sight and presence of God which his example doth teach us how we ought to behave our selves reverently and humbly in the Lords house Bernard well saith Terribilis plane loâ—us dignus omni reverentia quem fideles inhabitant quem angeli sancti frequentant quem sua praesentia Dominus dignatur A fearefull place indeed and worthy of all reverence where the faithfull inhabit the Angels frequent God himselfe vouchsafeth to be present as the first Adam saith he was placed in Paradise to keep it Ita secundus Adam versatur in Ecclesia sanctorum ut operetur custodiat so the second Adam is conversant in the congregation of the Saints to be working there and watching over them Bernar. serm 6. de dedication The Prophet David saith I will come into thine house in the multitude of thy mercies and in thy feare will I worship toward thy holy temple Psal. 5.7 5. Observ. To be content with our estate Vers. 20. IF he will give me bread to eat cloathes to put on c. Iacob requireth not any superfluous or unnecessary thing but onely needfull and sufficient provision like as the Prophet prayeth Give me not poverty nor riches but feed me with food convenient Pro. 30.8 We learne hereby to be contented with a little and not to covet aboundance there is a saying Cuiparum non est satis nihil est satis he that a little sufficeth not nothing will suffice the Apostle saith Godlinesse is great riches if a man be content with that he hath 1 Tim. 6.6 CHAP. XXIX 1. The Argument and Contents IN this chapter first is declared the entertainment of Iacob into Labans house where wee have 1. his communication with the shepheards verse 1. to 9. 2. his salutation of Rachel verse 9 to 13. 3. his manner of receiving into Labans house Secondly Iacob covenanteth with Laban for Rachel and serveth first seven yeares then Leah is given for Rachel by Labans craft after he serveth seven yeare more to enjoy Rachel vers 16. to 30. Thirdly the issue and fruit of Iacobs marriage is expressed the barrennesse of Rachel and the fruitfulnesse of Leah in bringing forth unto Iacob foure sonnes and the cause hereof is shewed because Leah was despised 2. The divers readings v. 1. to Laban of Bathuel the Syrian the brother of Rebeckah mother of Iacob and Esau. S. the rest have not these words v. 8. we may not B. G. we cannot caet iacol to can till all the shepherds be come together S. all the flockes caet and wee doe remove the stone H. they doe remoue caet verse 9. while they spake H. while hee spake caeter v. 13. Having heard the causes of his journey H. He told Laban all these words or things caeter v. 21. the daies of my service are fulfilled C. my daies are fulfilled caet v. 22. great troupes of friends being called together H. he called together all the men of the place caeter v. 27. fulfill seven yeares for her G. fulfill or passe over a weeke for her caeter so likewise v. 28. fulfill a weeke of daies of this marriage H. v. 30. obtaining the desired marriage he preferred the love of the second before the first H. he went into Rachel and loved Rachel more than Leah caet v. 35. he called T. she called cater 3. The Explanation of doubtfull questions QUEST I. Of the three flockes and the stone laid upon the wels mouth Vers. 2. THree flocks of sheepe lay there c. there was a great stone upon the wels mouth c. 1. I will omit the allegories that are here devised the Hebrewes by the three flocks understand the people Levites and Priests three orders in Israel others by the stone would have signified the doctrine of the Pharises which was an impediment to the knowledge of the law 2. They used to lay a great stone upon the wels mouth not only to preserue men from danger by falling into it but to keepe the water that it might not be troubled or corrupted for it seemeth there was great scarcity of water in that country Mercer QUEST II. Of Rachels keeping her fathers sheepe Vers. 9. RAchel came with her fathers sheepe 1. So was it the fashion of that country to set their daughters to keepe their sheepe as the seven daughters of Revel Moses father in law did Exod. 2.16 Rachel seemeth thereof to have her name which signifieth a sheepe Muscul. 2. Rachel was thus imployed and Leah stayd at home for that shee was the elder and now marriageable or because of her tender eyes which might not endure the sunne Mercer QUEST III. Whether Iacob rolled away the stone alone Vers. 10. HE rolled away the stone 1. Some thinke that he with the rest did remove this stone Iâ—n 2. But it is rather like that Iacob did it alone being now a man of perfect strength seventy seven yeares of age whereas the other might be youths and some maidens as also Iacob casting affection to Rachel might put forth his strength to shew her pleasure and to insinuate himselfe Mercer QUEST IV. Of divers kinds of kissing and whether it were lightnesse in Iacob to kisse Rachel Vers. 11. ANd Iacob kissed Rachel
2 Sam. 21.8 He tooke the five sonnes of Michal that is of the sister of Michal for Michal had no children and v. 19. of that chapter Elbanah slew Goliah the Gitâ—ite that is the brother of Goliah Lahmi 1 Chron. 20.5 where the word brother is eclipsed so also in this place Hemor of Sichem where not the word sonne as the common English translations reade it but father as Beza or prince as Iunius must be supplied as Luk. 24.10 we reade Marie of Iames that is the mother of Iames Mark 15.40 So here in this place to supply the sonne of Abraham may as well be admitted as to supply sister or brother in the place before recited 2 Sam. 21.8 19. I leave now the Reader to take his choice Thus the meaning of Stephen is plaine that the Patriarkes were all buried in Sichem and so Hierome testifieth that in his time their monuments and sepulchers were there to bee seene epitaph Paul and whereas Iosephus lib. 2. antiquit c. 4. saith they were buried in Hebron both may be true that they were first translated to Sichem then to Hebron but not by the Sichemites nor yet immediately removed thither out of Egypt But I rather with Beza for this matter admit Hieromes report than Iosephus QUEST XIX Whether Iacob made his purchase with â—â—ney or with lambes BUt whereas it may be objected against this interpretation which understandeth this place of Iacobs purchase that he bought it not for money but for an hundred lambes Genes 33.19 1. I neither thinke with Eugubiâ—â—s that Hierome reading lambes was deceived by the Septuagints translation who at the first as he thinketh did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 money not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lambes for the Chalde Interpreter also readeth lambes 2. Neither with R. Achibac whom Oleaster followeth doe I thinke the word châ—sâ—tâ— to be â—â—â—rowed of the Arabians who so call their money 3. Nor yet was the money so called chesita a lambe as the Basilian penie is called câ—rvus a raven as Lippâ—man 4. But I rather approve Iunius conjecture that it was a peece of money stamped with the print of a lambe and so it is taken for a peece of coine 〈◊〉 2.11 where it is said that every one of Iobs friends gave him a peece of money and an earing of gold it had beene no great gift to bestow upon him a lambe and the other gift which is joyned with it being of gold doth rather shew that it was money wherefore Stephen in this place doth interpret the other that this purchase was made with that kinde of money rather than with lambes QUEST XX. Of the putting of Iosephs bones in a chest Vers. 26. THey put him in a chest 1. I omit here the Hebrewes fables how that when they could not finde Iosephs tombe to bring it out of Egypt a sheepe spake unto them and shewed where it was whereupon they led the sheepe with them in the wildernesse and therefore say they it is said in the Psalme Thou didst lead thy people like sheepe by the hand of Moses and Aaron 2. The like fable is reported by the Author of histor scholastic that when Nilus had overflowne the place where Iosephs tombe was Moses cast a certaine thin plate of gold into the water wherein hee writ the name Iehovah which floting upon the waters stood still where Iosephs chest was which they tooke up and carried with them out of Egypt and he fableth further that Iosephs bones did prophesie of their difficult and hard journey This fable is worthy no better credit thâ—n the other though Perer. give not the like censure of it 3. Whereas in Ecclesiasticus cap. 49.19 it is said as the vulgar Latine translateth Iosephs bones prophesied after his death which Pererius understandeth of the accomplishment of Iosephs prophecie at his death that God would visit his people the words in the originall are the bones of Ioseph èpesképâ— were visited of God and so the Interlinearie translation readeth 4. Cajetanus thinketh that Iosephs bones were laid up in a marble coffin but it is more like to have beene made of wood as fittest for carriage The Hebrewes also thinke that the Israelites carried but two Arkes in the wildernesse the Arke of the Testament and Iosephs arke or chest But besides that this is great presumption and boldnesse in them to match Gods Arke and Iosephs coffin together it is probable that the rest of the Patriarks bones were carried out of Egypt at the returne of the Israelites and that they were buried in Sechem together with Iosephs for when else should they have beene convoyed thither not before they came out of Egypt for then they would have laid them in Hebron where Iacob was buried rather than in Sechem and after they could not when they were departed out of Egypt And though mention be made only by Moses of the burying of Ioseph in Sechem because he was the more honourable person and to shew how carefully they discharged the oath made to Ioseph yet we doubt not but that according to Stephens report the rest of the Patriarks were translated thither which thing Stephen might know either by undoubted tradition or some authentike bookes now perished as Paul learned that the names of the Magicians in Egypt that resisted Moses were called Iamâ—es and Iâ—mbres 2 Tim. 3.8 4. Places of Doctrine 1. Doct. Righteous mâ—n apt to shed teares Vers. 1. IOseph wept This is now the sixt time that Ioseph is said to weepe Genes 42.24 Genes 43.30 Gen. 45.2 Gen. 46.29 and twice in this chapter vers 15.18 By this the Stoikes are confuted who would have a wise man without compassion or affection Muscul. Also wee see that good men in Scripture were apt to shed teares as Ioseph and David who often in the Psalmes maketh mention of his teares such were the holy Apostles S. Paul Act. 20.19 and S. Peter Matth. 27.57 2. Doct. God turneth evill actions into good Vers. 2. WHen yee thought evill against me God disposed it to good Herein appeareth the mighty power of God who is able to turne evill unto good not that he either winketh at mens evill actions and letteth them alone Calv. neither is he the author approver worker or provoker to evill Mercer but he overruleth even the actions of wicked men and ordereth and disposeth them to what end it pleaseth him as Iudas conspiracie against Christ did serve to execute and bring to passe the determinate counsell of God Act. 2.23 yet are not the workers of evill thereby any thing excusable because Gods will taketh place the good that commeth of an evill action as here the preservation of the Church by Iosephs captivity proceedeth from the goodnesse of God not from any such intendment in the instrument Pererius Therefore Beetius saith well Sola divina vis est cui â—aâ—a quoque bona sunt c. God only can turne evill into good by using evill to bring forth a good
Purim when vile Haman had cast lots over them for their destruction or the feast of the dedication of the Temple after Antiochus had prophaned it for how can our mercifull God be sufficiently praised who discovered the secret counsels of the wicked undermined the underminers and he that is a wall of fire about Ierusalem hath quenched their fire There is a path as Iob saith which no fowle hath knowne neither hath the kites eye seene it yet the Lord hath declared their works as Elihu answereth and he hath turned the night there is no darknesse nor shadow of death that the workers of iniquitie might be hid therein The Lord hath so brought to passe that neither sagitta volitans per diem the arrow of treacherie flying by day nor negotium ambulans in tenebris conspiracie walking in the darke hath come neere us therefore alwaies praised bee his name Concerning sending of presents a testimonie of our joy that honourable assemblie hath with loving hearts presented to your Majestie a subsidiarie benevolence as a token of their dutie and thankfulnesse And may it please your Majestie also to accept the widowes mite this poore present which I in all humblenesse and loyaltie doe offer to your Princely view thinking it not the least part of my terrene happinesse that as my Synopsis was readie to meet your Majestie at your joyfull entrance so this Hexapla commeth forth by Gods goodnesse to congratulate for your prosperous deliverance The gifts to the poore are your Princely clemencie and bountie to your Majesties loving subjects that as the first is extended according to the honourable custome of this nation in the determining of the Parliament to some kinde of offenders so the other is desired and expected in seeing provision and maintenance to be procured for the Ministers and Preachers of the Gospell which in many places is very small and so the number of them to be not empaired but increased that religion and learning may flourish the two principall props of this Kingdome as your Majestie well knoweth whatsoever some have impiously thought and profanely written to the contrarie God strengthen your Majestie with all the honourable State that as our adversaries have digged pits which hold no water so our Lawgiver with the Princes of Israel may dig wells of springing water with their staves as it is said of Moses that is enact such lawes whereby the spring of the Gospell may be kept open and run along to our posteritie but the heads of the bitter Romish waters may be for ever stopped that all the people of God may use the same joyfull acclamations to such godly lawes as the Israelites did to the well Rise up well sing yee unto it As for the rest I end with the conclusion of Baraks song So let all thine enemies perish O Lord but they which love him shall be as the Sun that riseth in his might Your Majesties most humble Subject Andrew Willet TO THE MOST REVEREND FATHER IN GOD RICHARD BY THE DIVINE PROVIdence Archbishop of Canterburie Primate and Metropolitane of all England and of his Majesties most Honourable Privie Counsell AS concerning lawes so of books Righr Reverend Father there are two opinions some mislike there should be many as Arcesilaus in Laertius whose saying was Quemadmodum ubi multi medici ibi multi morbi ita ubi permultae leges ibi plus vitiorum Like as where are many Physitians there are many diseases so where there are many lawes there are many faults Some thinke it not necessarie there should be any as Demonax used to say Leges prorsus esse inutiles ut quibus boni non egerent mali nihilo fierent meliores That lawes were altogether unprofitable because neither the good stood in need of them neither were the evill bettered by them But Chrysostome with a better spirit approved all good lawes and would have none omitted In cythera non satis esse in uno tantùm nervo concentum efficere universos oportet percuti numerosè decenter Like as to make musick on an harpe to strike upon one string was not sufficient unlesse all were played upon in due measure The like judgement is to bee given of books that as superfluous scribling might be well spared so necessarie and profitable writing is not to be lightly esteemed There are then three sorts of men whom I first desire briefely to satisfie and then I will in few words declare the contents order and end of this worke First some there are that hold these labours superfluous and thinke that this age is given too much to scribling and that the world is pestred with too many books But this is their error that because some books are vainely written doe so judge of all and finding some treatises unnecessarie they imagine the rest to be so Indeed it cannot be denied but that there are some writings which as Aristen compared Logike are like spiders webs very curious but nothing profitable yet hee which should contemne all because he justly condemneth some were like to an unwise patient who because of some unlearned Empirikes should reject the skilfull Physitian as even the Heathen Poets could say that he which neglected learning left the Physitian of his soule In mens divers writings the diversitie of Gods gifts diversly appeareth There is no eye so quicke but may oversee somewhat which another may espie no wit so sharpe but may be more whetted nor yet any gift so meane but there may be some use thereof nor no labourer so simple but may bring somewhat to further Gods building as the Apostle saith Ye may all prophesie one by one that all may learne and all may have comfort Even the greatest Prophet and best interpreter may receive some benefit by the meanest Preacher and expounder True it is that in these dayes bookes are counted the vilest merchandise and the last thing for the most part which a man buyeth is a booke and any thing is thought more necessarie than that which is for the soule This also is the cause why rich men are more sued unto than wise men and Merchants and Vsurers dâ—ores are more frequented than Preachers houses because as one being demanded the reason why wise men went unto rich men and not the rich to the wise answered Wise men know what is necessarie for themselves so doe not the other Therefore the one seeketh things temporall as requisite for the bodie the other neglecteth wisdome being necessarie for the soule Now concerning such neglecters of divine studies and contemners of spirituall labours I say as Hierome answered Ruffinus Mihi meis juxta Ismenium canens si aures surdae sunt caeterorum I will sing unto me and mine as Antigenidas the Musician said to his scholar Ismenius if other mens eares be deafe Another sort there is that are given to carpe at other mens writings who if they be such as are enemies to the truth
is before shewed so that he is farre elder than the seven wise men of the Grecians and then Pythagorâ—â— Heraclitus Hippocrates Democritus Anaxagoras Socrates Plato with the rest who were many yeeres after Homer 4. Hence then appeareth that notable error of Appion the Grammarian in Tiberius Caesars time who would have Moses bring the Israelites out of Egypt in the first yeere of the seventh Olympiade at what time the Tyrians built Carthage in Africa For it is evident that Carthage was built about the time of the Trojan battell for Aeneas went from thence to Dido the founder of Carthage as Virgil. testifieth and Iosephus writing against the said Appion sheweth that from Hiram King of Tyre in whose time the Temple was built unto Pigmalion and Dido were 155. yeeres and to the beginning of the Olympiades in the 8. yeere of Ahaz reigne were 280. yeeres so that by this account Carthage was built 140. yeeres before the count of the Olympiades began Appion then is found to be in a double error for both Moses was divers hundred yeeres before the building of Carthage and Carthage was built long before the computation of the Olympiades ex Perer. QUEST VIII Whether the name of Moses were knowne unto the Gentiles before Christ. NOw then it is evident 1. that Moses name was knowne unto the ancient writers of the Gentiles as Saconiatho that Phenicean Antiquarie and Berosus Chaldeus Ptolomeus and Manetho Egyptian Chronographers and among the Grecians Artapanus Polemo Eupolemus doe make honourable mention of Moses Likewise Troyus Pompeius cited by Iustin. Martyr lib. 36. and Diodorus Siculus Numâ—nius Pythagoricus calleth Plato the Attik or Athenian Moses 2. But yet sparing mention is made of Moses among the Ethnik writers because they held his writings to bee sacred and divine and so not to bee prophaned and made common as Demetrius Phalerius the keeper of the great Library of Alexandria said unto Ptolomeus Philadelphus alleaging at the same time the examples of Theopompus the Historiographer and Theodectes the tragicall Poet that when they attempted to transpose some things out of Moses bookes the one into his story the other into his tragedie the first was perplexed in minde the other smitten with blindnesse till they perceived their error and desisted Aristeas 3. Origen then is deceived who thinketh that till after Christ the name of Moses was not heard of among the Gentiles â— Homil. 2. in Cant. Pererius QUEST IX How Moses is said to be a proper child and by whom he was hid Vers. 2. WHen she saw that he was faire and goodly she hid him 1. Both the parents did their part iâ— hiding him Heb. 11.13 but the mother was the chiefe either in regard of her motherly affection or for that the advice came first from her 2. Iosephus writeth that Amram had a speciall revelation vision concerning this child that he should be delivered from this danger and be himselfe a deliverer of his people But seeing these parents of Moses are commended for their faith which must bee grounded upon the word of God it is likely that they builded rather upon the promises made to their Fathers than any speciall revelations 3. The child was goodly to see to that is a certaine divine comelinesse appeared in him not onely propernesse of body as Stephen sheweth Act. 7. and the Apostle Heb. 11.23 this act of theirs then principally proceeded of faith which was so much the more increased by the object of this goodly child in whom they saw such signes of grace as that they doubted not but that God would take the protection of him Simlâ—r QUEST X. The Arke wherein Moses was put whereof it was made and where placed Vers. 3. SHe tooke an Arke of bulrushes The word here used is Tebath which is given also to Noahs Arke and the Arke of the Tabernacle The Septuag retaine the same word Thibis without any other interpretation but it is like through the error of some Scribes that Thibin was put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the edition Complutense readeth but Origen is here deceived that thinketh Thibis to bee a coffin made of wicker or of the barkes of trees Hom. 2. in Exod. it signifieth nothing but an Arke for the frame the matter whereof it was made is beside expressed 2. which some thinke was of Reed Vatab. Genevens othes of Bulrushes Iun. Pag Mont. which is most like or of the tree Papyrus as Iosephus whereof they made the paper which word is used to this day though our paper be now made of linnen it was a light matter that might easily be supported in the waters and both to fasten the stuffe the better and to keepe out the water they daubd it with slime and pitch Simler as Noah pitched his great Arke to hold out the waters 3. This Arke for the bignesse Iosephus thinketh was no greater than could well containe the child but Iosephus is deceived that they put this Arke or coffin into the middest of the floud for the text is evident that they put it amongst the flagges or reedes that it should not so easily flote upon the waters and to be the better defended from the winde Pererius QUEST XI Whether Moses parents did well in exposing him BUt here the question will be moved whether Moses parents did well in exposing the infant thus to apparent danger seeing nature hath given unto bruite beasts a naturall instinct rather to adventure their lives for their young ones than to leave and forsake them These reasons then may bee yeelded in defence of this their fact 1. That if they had kept their childe at home then they had most certainly exposed not onely him to danger who could not be hid partly from the diligent inquisition of Pharaoh partly from the notice of the Egyptians among whom they dwelled Iunius but also his parents by all likelyhood should have perished therefore in that they doe thus expose the infant they doe deliver him from a certaine danger leaving him to an uncertaine Perer. 2. Beside they use all carefull meanes to provide for the childe in pitching the Arke in laying it in a safe place Perer. from whence the mother might take it by stealth and suckle it at her pleasure Simler Beside they appointed his sister to bee his keeper to seâ— what should become of the infant 3. Further though there be no certaintie either of the revelation shewed to Amram that the childe should be preserved as Iosephus writeth or of that excuse of the Hebrewes that Miriam being a Prophetesse gave direction what they should doe yet seeing this act of theirs proceeded of faith in God as the Apostle sheweth Heb. 11. it is not to be doubted but that herein they were directed by the instinct of the spirit and that they did it not in griefe and despaire as Philo seemeth to affirme that they wished they had exposed their childe so soone as he was borne seeing they could no longer keepe him
QUEST XII Of the education of Moses and his adoption to be Pharaohs daughters son Vers. 5. WHen she saw the Arke among the bulrushes she sent her maid to fet it c. The Chalde Paraphrast readeth here that she put forth her arme to take it for the word amah signifieth both a Cubite but then it is with dagesh and a maid then it is without dagesh amah not ammah as here and therefore Aben Ezra refuseth the Chalde reading Beside Pharaohs daughter comming downe to wash her it is not like she was among the flagges where the Arke was which had beene an unfit place to wash in Simler 2. By Gods providence Moses owne mother became the childs nurse Iosephus writeth by this occasion because when diverse Egyptian women were brought the child refused to sucke of them and would not take the breasts of any but of his mother but the true occasion is here expressed that when Moses sister perceived that she was in love with the child she offered to goe call a nurse of the Hebrew women 3. Pharaohs daughter adopted him to be her owne sonne not as Philo thinketh faining her selfe to be with child and making Pharaoh beleeve that is was her owne neither yet did the propernesse of the child onely allure Pharaoh to consent that his daughter should nourish him as her son especially if it were true as Iosephus writeth that while Pharaoh played with the child he tooke off his Diadem and Crowne which the Egyptian Priest that foretold of his birth did interpret to bee ominous to the Kingdome and therefore gave counsell the child should be slaine but Pharaohs daughter snatched him out of his armes and so saved the childs life This then is chiefly to be ascribed to Gods speciall providence who so wrought that the child should be brought up even among his enemies QUEST XIII Whence Moses had his learning of the Egyptians onely or of the Grecians also AS Pharaohs daughter adopted Moses for her sonne so as S. Stephen witnesseth he was learned in all the wisdome of the Egyptians being counted a Princes sonne had no doubt a Princely education 1. But here Philo is deceived who beside the arts and science which hee learned of the Egyptians as Arithmetick Geometrie and the Hieroglyphikes that is their hid and secret and Enigmaticall doctrine saith he was taught of the Chaldes Astronomie and Philosophy of the Grecians for beside that Stephen onely maketh mention of his Egyptian learning it is certaine that there was no profession of Philosophy or of learning among the Grecians before the seven wise men before whose time Moses was borne almost a thousand yeeres Perer. And Moses was about Inachus time long after whom in the eleventh generation Cadmus found out the Greeke letters after whom flourished Amphion Orpheus Museus Linus Simler 2. Neither is it probable which Artapanus an ancient writer affirmeth that beside many other benefits which Moses brought to the Egyptians hee taught them the use of letters and therefore was honoured of them under the name of Mercurius for seeing Moses received his learning from the Egyptians it is likely they had also the knowledge of letters 3. That also is as uncertaine which Clemens Alexandrinus alleageth from Eupolâ—mus that Moses taught the Israelites the knowledge of the letters for beside that Augustine thinketh that the Hebrew tongue was continued from Heber and preserved in the family of the fathers together with the letters long before the giving of the Law grounding his opinion upon that place Deut. 29.10 where the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Moses appointed Scribes and instructors of the letters Iosephus also writeth that the Hebrew letters were in use before the floud and that they of Seths posteritie having learned of Adam that the world should be twice destroyed once by water and the second time by fire did make two pillars the one of brick the other of stone and did therein grave the principles of the artes and sciences that those profitable inventions should not be lost that if the waters dissolved the bricke yet the other pillar of stone might continue which Iosephus saith was to be seene in his time in Syria Ioseph lib. 1. Antiq. Ex Perer. QUEST XIV What kinde of learning Moses received of the Egyptians FUrther it will bee inquired what manner of learning it was which Moses learned of the Egyptian 1. Such profitable arts as were professed among the Egyptians as Arithmeticke Geometrie Astronomy Moses was instructed in as being fit to prepare him for that publike administration wherein hee should be employed 2. The Egyptians had more secret and hid kind of learning called the Hieroglyphikes which by certaine outward symboles and Emblemes did set forth divers mysticall morall politike principles which kind of doctrine was not knowne to the vulgar sort herein Iustinus Martyr thinketh that Moses was trayned up having the knowledge onely thereof not the use which was vaine frivolous superstitious Iust. qu. orthodox 25. 3. But that Moses by imitation of the Egyptian Hieroglyphikes did forbid certaine kindes of beasts to be eaten and some onely and not other to be sacrificed as Eleazer the high Priest answered the Ambassadour of Ptolemy Philodelphus as Pythagoras had also his Enigmaticall precepts Ignem gladio ne fodias Do not gall the fire with a sword that is provoke not an angry man Câ—â— non comedendum The heart is not to be eaten that is griefe is not to be nourished in the minde Hirâ—ndinem in domum non esse recipiendam Not to receive a swallow that is a brabler into the house and such like that Moses used many such legall helpes in prescribing of his legall rites and ceremonies it is not to be thought seeing he had his direction from God and saw a paterne of such things which belonged to the Tabernacle in the mount Exod. 25.40 QUEST XV. Whence the Egyptians received their learning BUt if further it be demanded from whence the Egyptians received their varietie of learning 1. Neither is the opinion of Iamblicus probable that Mercurius called Trismegistus because hee was a great Philosopher a great King and a great Priest was the author of the Egyptian learning whom heâ— alleageth certaine antient authors testifying to have written of the wisdome of the Egyptians 35535. bookes for this Mercurius the nephew as is supposed of the other Mercurius whose grandfather by the mothers side Atlas was in whose time Moses was borne as Aug. lib. 8. de civ Dei cap. 8. being after Moses could not be the inventor of the Egyptian skill which Moses long before learned 2. Neither yet is it certaine that Abraham instructed the Egyptians in these sciences as Iosephus writeth for his abode and continuance was not long in Egypt and so he wanted time there to lay the foundation of so many artes 3. Augustine yeeldeth to the opinion of Varro that Isis the daughter of Inachus first
delivered to the Egyptians the grounds of these artes who yet is more likely to have beene the inventor of husbandrie and other such profitable trades than of the mysticall arts and sciences 4. Therefore the more probable opinion is that by whomsoever the first seeds of this mysticall profession were sowne among the Egyptians it is not to be doubted but that by Iacobs comming downe but especially Iosephs long time of government their knowledge was much increased the scripture bearing witnesse hereunto Psalm 105.21 He made him Lord over his house to teach his Senators wisdome and by the cohabiting of the Hebrewes 215. yeeres in Egypt the Egyptians might profit more in the profession of wisdome which that superstitious people might with their gentilismes and superstitions intermingled change and alter And for the truth hereof that the Egyptians learned many things of the Hebrewes this may serve as an evidence that in Herodotus Diodorus Siculus and other waiting of the ancient Egyptians many things are found having some conformity with the doctrine law and usages of the Hebrewes ex Pererio QUEST XVI Why it pleased God that Moses should be instructed in the Egyptian learning NOw it pleased God that Moses should be thus trained up in the wisdome of the Egyptians and have a courtly bringing up that by this meanes he might bee instructed in the government of the Common-wealth and be prepared for that publike function which he should afterward be called unto So David was taken from the flocke and brought up in Saules court to learne the discipline of the Kingdome Though it pleased God to use the ordinary meanes for Moses instruction yet he alwayes doth not so and especially in the new Testament the Apostles were extraordinarily inspired being in humane learning altogether unexpert for there was more abundance of spirit and grace in the new Testament under Christ than in the old under the Law Simler 2. Beside Moses by this meanes became famous and got himselfe great authoritie among the Egyptians that there might be greater respect had unto his message afterward and being fully instructed in the knowledge of the Egyptians he was the better able to discerne the errors and superstitions both to convince the Egyptians and to containe the Israelites in the obedience and profession of the truth ex Perer. QUEST XVII Why Moses had this name given him Vers. 10. SHe called his name Moses 1. Concerning the imposition of the name of Moses neither is the opinion of Philo and Clemens Alexandrinus probable that it is an Egyptian name derived of Mos which signifieth water and Iosephus will have it compounded of Mos water and Ises saved for the etymon of the name is not from the water but because he was drawne and taken out as the reason is here expressed 2. Neither yet is it like that Moses was in the Egyptian language called Mueves as Iun. out of Diodâ—r Siculus or Movion as Pererius out of Aben Ezra being of the same signification which Moses is in Hebrew that is drawne out for then it is like the Egyptian name would have beene expressed as Iosephs is Gen. 41.45 and Daniels Chalde name Dan. 4.5 3. Nor yet is it probable that Pharaohs daughter having learned the Hebrew tongue of her maids did give an Hebrew name unto Moses as Eugubinus Lippom. Thostatus for seeing the Hebrewes were an abomination to the Egyptianâ— it may be thought also that they abhorred their names 4. Therefore I rather incline to thinke with Simlerus and Osiander that this word whereof Moses is derived is Massah to draw out as it is taken Psal. 18.17 Thou hast drawne me out of the waters might be common both to the Hebrewes and to the Egyptians as some words are common to divers languages both alike in sound and signification or it might be translated or transposed out of the Egyptian tongue into the Hebrew 5. But as for other names that Moses should be called by as at his circumcision Ioachim which signifieth established and afterward Melchi my King as Clemens Alexandrinus writeth wee reject them as having no ground in Scripture seeing hee is perpetually called by the name of Moses which name was by Gods providence imposed wherein is set forth the principall part of his calling to draw the Israelites out of the waters and troubles of Egypt and to lead them through the red sea and so indeed historically to draw them out of the waters QUEST XVIII Of Moses visiting his brethren Vers. 11. ANd in those daies when Moses was growne hee went forth to his brethren 1. Very little mention is made of Moses time spent in the court till he was fortie yeere old for then as S. Stephâ—n sheweth Act. 7. he began to visit his brethren like as little is expressed of the doings of Christ while he lived privately till he was thirtie yeere old Pellican 2. Iosephus writeth how in this time he warred against the Ethiopians and while he besieged Saba the King of Ethiopia his daughter fell in love with him and was married to him whom the author of historia scholast saith was Zipporah But the Scripture sheweth that she was the daughter of the Prince of Midian Perer. 3. He was now growne not onely in stature of body but in the grace and gifts of the spirit Pellican And as it seemeth having neglected and forgotten his brethren hitherto being now especially stirred up called of God he goeth to visit his brethren he did it not onely of a naturall instinct as Hilary seemeth to write 4. And this the Apostle sheweth to have beene an excellent worke of faith For 1. he refuseth to be called Pharaohs daughters sonne He renounceth his courtly life and he pleasures of Egypt 3. He preferreth the afflictions of Gods people before the pleasures of Egypt 4. He looketh unto the reward Heb. 11. Ferus But if it be asked why Ioseph did not so likewise to leave the court as Moses did I answere first that some thinke that Ioseph did in his old age leave Pharaohs court and went and dwelt with his brethren in the land of Goshen beside the case betweene Ioseph and Moses is farre divers for in Iosephs time Pharaoh was a friend to Israel now an enemy then the people were in happy case now the state is miserable Iosephs calling was to be a feeder of Israel in Egypt Moses to bring them out of Egypt Simler QUEST XIX Whether it were lawfull for Moses to kill the Egyptian Vers. 12. WHen he saw no man hee slew the Egyptian Concerning the fact of Moses in killing the Egyptian we are farre off from accusing or blaming the same which was at the first the opinion of Augustine who thus writeth against Faustus Consulta aeterna lege reperio non debuisse hominem à Mose qui nullam ordinariam potestatem habebat quamvis improbium ocâ—idi I finde in the eternall law that Moses having no ordinary power ought not to have killed no not a wicked man
mount Sinai at the delivery of the Law 2. Visions were of three sorts either such as by spirituall illumination were manifested unto the intellectuall part and understanding or such as wrought upon the inward phantasie or were shewed by some visible signes to the externall sense Simler as in this place 3. This bush is in Hebrew called seneh which the Hebrewes describe to be a shrub full of prickes and without fruit and so thicke that a bird cannot enter without the rufling and pulling off her feathers some thinke that the mountaine Sinai was called of Seneh either because of this bush or for that it was full of bushes Perer. 4. There are two parts of this vision the flame burning in the bush and the Angell speaking â—o Moses out of the bush Simler QUEST IV. Of the flame of fire that burned not IN a flame of fire out of the midst Plato maketh three kindes of fire the thicke grosse fire as in the burning of wood a bright and subtile fire yet burning and a cleere pure fire which lighteth onely and burneth not such as is in the starres And hereunto may bee added a fourth kind which is the element of fire which neither giveth light nor yet burneth This fire was of the second kinde not a fire in shew and imagination but a true fire for otherwise it had beene no marvell that the bush burned not Perer. 2. This fire was neither fetched downe from the element of fire as some thinke for so it should have pierced the middle and cold region of the aire which is contrarie unto it neither was it procured by an Angell who have not power of themselves to change the ordinance and course of nature but it was brought forth by God made of the aire or some other matter prepared of God for this was a supernaturall fire in those three things because it continued without fuell to feed upon it kept below and ascended not it burned but consumed not therefore it sheweth a supernaturall worke 4. Now that this fire consumed not the bush being a combustable matter the cause is because the naturall force thereof was restrained by God for if God concurre not with the nature of things they cannot worke nor shew their kinde as the three children walked in the firy oven and were not burned Whereas then the fire hath two inseparable qualities to give light and to burne God yet could here divide and separate them this fiâ—e giveth light but burneth not as the infernall fire shall burne but give no light as Basil sheweth upon the 28. Psalme Perer. QUEST V. What is signified by the burning of the fire without consuming the bush COncerning the signification hereof the burning of the fire and not the consuming of the bush 1. The Hebrewes thinke that God made choice of these two the fire and the bush whereof the one is a base thing and the other hath no shape that they should make no image or representation of God 2 Some thinke it betokeneth the Law that could not purge our sinnes signified by the bramble bâ—t only shew and demonstrate them 3. Some understand the divine nature of Christ which did not consume or dissolve his humane nature 4. Some apply it to the Virgin Mary of whom Christ was borne that carried fire and she not consumed 5. Some understand it of the state of a regenerate man in whom there are two parts the illumination of the spirit as the fire and the corruption of the flesh as the bramble 6. But Philo best expresseth what this fire resembled in the bush the bush sheweth the vile and miserable estate of the Israelites in Egypt the fire their affliction the not consuming of the bush that they should be preserved in their trouble and be delivered from it and that in the end they should bee as brambles to pricke and wound their enemies Perer. 7. Beside God sheweth himselfe by this supernaturall fire farre unlike the naturall and ordinarie fire which consumeth things neere hand but toucheth not a farre off But God is friendly and favourable to his servants that draw neere unto him but he exerciseth his judgâ—ments upon the wicked that goe farre off from him Ferus QUEST VI. Whether it were an Angell or God himself that appeared unto Moses QUEST VII What moved Moses to draw neere to behold this strange sight Vers. 3. THerefore Moses said I will turne aside 1. Some thinke that Moses being much conversant and exercised in the knowledge of naturall things might of a curious minde approch to trie out some naturall concluâ—ion because there are some kindes of fire that breake out of the earth as in Lyciâ— and Island that doe consume water and yet burne not tow and when Sylla besieged Athens there was a certaine tower which being 〈◊〉 with a certaine â—lime could not bee set on fire 2. But it is more like that Moses tooke this to be some divine sight as being exercised more in the contemplation of divine and spirituall things and was moved to draw neere by some spirituall instinct Ferus yet he might presume somewhat farre and therefore is forbidden to come neere Simlerus QUEST VIII Why the Lord doubleth Moses name in calling him Vers. 4. MOses Moses 1. The Hebrewes thinke that this voyce whereby God spake to Moses was lâ—ke to Amrams voice Moses father which was well knowne unto him and they further adde that the Lord used to speake to his servants in such a voice as was familiar unto them as when the Lord spake to Samuel he went to Helâ— supposing it had beene his voice 1. Sam. 3. But the going to Helâ— sheweth not that it was like that old mans voice but that Samuel not yet acquainted with the Lords voice could not judge it to be any mans voice but his and therefore goeth unto him to be better instructed 2. But this calling of Moses by name is a signe of Gods favour unto Moses so God calleth Abraham Isaac and Iacob whom he loved by their names The wicked are seldome called by their names in Scripture like as among men when one is called by his name it sheweth kindnesse and love as Scipio did study to call the citizens by their names that they might thinke he had a care of them And Cyrus called his souldiers by their names Simler 3. And this sheweth that God taketh especiall notice and knowledge of such whom hee singleth out by name as our Saviour answereth Nathaniel who wondred that Christ knew him by his name whom hee had not seene before that before Philip called him when he was under the fig tree he saw him Ioh. 1.48 Ferus 4. Beside this doubling of Moses name serveth the better to prepare and stirre him up to give diligent attention to this heavenly vision and voyce Simler QUEST IX What the putting off the shooes meaneth Vers. 5. PVt thy shooes off thy feete 1. We reade of three kindes of putting off the shooes in Scripture the
The mutabilitie of the honours of this life Vers. 1. WHen Moses kept the sheepe c. Moses which was before a man of authority brought up delicately in Pharaohs Court is now become a shepheard and keepeth the fields enduring both heat and cold Such is the mutabilitie and changeable state of this life that soone may a man bee brought from honour to contempt from wealth to woe from fulnesse to want as is set forth unto us in Iob. Simler Which should teach every man in his high and flowing estate to bethinke himselfe of adversity as Iob saith The thing which I feared is come upon me Iob. 3.25 2. Obs. Against vaine curiositie Vers. 5. COme not hither As the Lord inviteth us by faith to draw neere unto him so he misliketh carnall curiosity as the people were charged not to come neere mount Sinai to gaze upon God Marie Magdalene is forbidden to touch Christ the Apostles are rebuked for gazing up into heaven Acts 1. We are hereby taught not curiously to search into the secrets of God but that wee understand according to sobrietie Rom. 12.3 Simler 3. Obs. Gods children notwithstanding their afflictions are not forsaken Vers. 7. I Have surely scene the trouble of my people c. The Lord seeth and taketh knowledge of the troubles and afflictions of his people and notwithstanding these their grievous sufferings they are the people of God still Affliction therefore doth not separate us from God or make him unmindfull of his children Pellican Nay it is an argument rather that God loveth us and that wee are his children when he layeth his fatherly correction upon us as the Apostle saith If yee be without correction thâ—â— are ye bastards and not sonnes Heb. 12.8 4. Obs. Against the ambitiâ—us aspiring unto offices Vers. 11. WHo am I that I should goe unto Pharaoh Moses modesty in disabling himselfe and dâ—clining this honourable calling convinceth them of vaine ambition in these dayes who farre unlike Moses being unapt and unfit for their gifts yet aspire unto great places by favour and indirect meanes neither yet are they to be commended which doe on the other side hide their gifts and will by no meanes consent to be imployed in the publike affaires of the Church as Ammonius who when he was to be made a Presbyter cut off his eare that hee might bee refused for the maime of his body and threatned further to cut out his tongue if they did not desist in their purpose yet that is not the fault of this age but the contrary rather the ambitious hunting after preferments and honours Simler CHAP. IV. 1. The argument and Method IN this Chapter is set forth the confirmation of Moses in his calling and his obedience thereunto The first part is extended to verse 18. where as Moses maketh three severall excuses and exceptions so he receiveth three confirmations The first excuse is that the people will not beleeve vers 1. The confirmation followeth by three signes two of them are presently shewed before his face the turning of a rod into a Serpent vers 6. and making his hand leprous vers 6.7 both these signes are shewed and returne againe to their first nature then followeth the third signe which is promised but not presently effected by turning the water of the river into bloud vers 9. The second excuse is by Moses infirmity of speech v. 10. the confirmation followeth where the Lord first sheweth his power v. 11. then promiseth his assistance vers 12. The third exception that Moses taketh is an absolute refusall as being altogether unfit To this the Lord replieth 1. In shewing his displeasure 2. In promising the assistance of his brother Aaron where the fitnesse of his assistanâ— is shewed and his readinesse in meeting him vers 14. then the Lord promiseth to be with them both vers 15. Afterward the order and distinction of their offices is declared God will speake to Moses Moses to Aaron Aaron to the people vers 16. 3. The Rod is given him as a signe vers 17. The obedience is set forth first of Moses to his calling to vers 27. then of Aaron v. 28. with the successe thereof the beleefe of the people vers 31. In Moses obedience and execution 1. The preparation to his journey is described with his wife and children to vers 21. 2. Then the renewing of his charge and commission to vers 24. 3. A certaine accident by the way is mentioned what had like to have befallen Moses for want of his childs circumcision and how he escaped the danger to vers 27. 2. The divers readings Vers. 2. He said a staffe I.V. rather than a rod. B.G.S.L.A.P. the word is matteh of natah because a man leaneth upon his staffe and a staffe rather is fitter for a shepheard than a rod. Vers. 8. Nor hearken to the voice and the first signe I. better than the voice of the first signe B.G. cum cater as the next verse sheweth that the voice is to be referred to Moses If they will not beleeve these two signes nor hearken to thy voice Vers 9. And the waters shall be which thou takest out of the river they shall be turned I. V.A.P. shall be is twice repeated in the originall not once only as B.G.L.S. Vers. 10. Hearken to me my Lord. I.V. for me P. rather than I pray thee my Lord. L.S. or Oh Lord. B.G. Bi in me or to me where hearken or attend or some such word must be supplied so also vers 13. Vers. 11. Or him that seeth or the blinde B. G. cum caeter or him that hath his sense or the blinde I. but the word properly signifieth the seeing as Pikechim is taken Exod. 23.8 the seeing and the opposition of the privative here sheweth as much Vers. 25. Zipporah tooke a sharpe knife G.B. better than a stone B.V.S.A.P. or sharpe stone V. â—zor signifieth a rocke or stone and that which is sharpe as Psal. 89.43 it signifieth the sharpnesse of a sword and it is not like that Moses and his companie were without a knife being so fit an instrument for a shepheard Vers. 28. Then Moses told c. all the businesse and words of Iehovah for the which hee had sent him I.L. or which he had sent unto him S. better than to referre it to the Lord which had sent him V.B.G.A.P. as vers 30 sheweth And Aaron had told all the words which the Lord had spoken to Moses Vers. 31. They did obeisance and bowed themselves I. rather than bowed downe and worshipped G.B. cum cater for shachath signifieth to bow downe properly but with intent to worship 3. The explication of doubtfull questions QUEST I. Whether Moses offended with charging the people with unbeleefe Vers. 1. BVt loe they will not beleeve me c. The Hebrewes thinke that Moses sinned in charging the people with unbeleefe and therefore he was punished in that his hand became leprous But Moses herein did
by this sudden sicknesse of his fault and spake or made signes to his wife to circumcise the child Aben Ezra Simler But the suddennesse and greatnesse of the sicknesse which made Moses altogether unable to doe it himselfe may be thought also to have given him small respite either to bethinke himselfe or to give notice to his wife 3. Some thinke that shee had heard before of her husband how straightly they were injoyned to circumcise their children the eight day and that of her selfe it came into her minde that they had not done well in omitting the childs circumcision Osiander But it seemeth by her words of indignation that shee had not so reverent an opinion of the necessity of circumcision as of her selfe to enter into an action so much displeasing unto her 4. Therefore I consent with Iunius that whether the Angell appeared in visible shape or no as some thinke yet by evident signes it appeared both to Moses and Zipporah that Gods wrath came upon him for that cause the phrase here used that the Lord occurrebat ei came upon him dimisit cum and departed from him doth shew that God after some sensible manner assaulted Moses that they both knew both from whence that sudden stroke came and for what cause QUEST XXXII Who it was that departed from Moses Vers. 26. SO he departed from him 1. Not Zipporah tooke her leave of Moses and returned to her father as Lyranus for beside that the Verbe is put in the Masculine gender in the originall it is more like that Moses sent Zâ—pporah backe than that shee first sought it 2. Nor yet is the meaning that Moses left him that is his child new circumcised and sent him backe to his father in law as Paulus Burgensis It should have beene said then that Moses left her which is his wife rather than him that is the infant that could not shift for himselfe Perer. 3. And to understand it of the disease that it left him is somewhat improper But it must be referred to the Angell for he departed now from Moses that before â—an upon him met him or assaulted him sic August q. 11. in Exod. QUEST XXXIII Of the mysticall application of this story NOw for the mysticall application of this story 1. That of Gregory Nyssen is somewhat farre fetcht that Moses married to Zipporah a Midianitish woman sheweth a Christian teacher addicted to Philosophie which he must circumcise and pare off many errorâ— from before it can bee admitted in Christianity 2. So is also that application of Pererius not so fit that as Moses was chastised because one of his children was uncircumcised though the other had received circumcision so it suffiseth not the judgement only to be reformed and circumcised but the will and affection also must be purged 3. That of Ferus is more fit that Christ may be said to be our husband of bloud by whose bloud we are purged And Zipporah betokeneth the Church which by repentance doth circumcise her children to make them acceptable unto God QUEST XXXIV What manner of faith it was which the people had in beleeving Moses Vers. 31. SO the people beleeved 1. Not all the people whom the Egyptian taskmasters would not suffer to intermit their worke Simler but a convenient number of the people gathered together with the Elders Pellican 2. These having seene the signes before mentioned as the Rod turned into a Serpent Mosâ—s hand suddenly to become leprous and to be healed againe and the water turned into bloud gave credit unto Moses and Aaron and beleeved they were sent of God Osiander 3. But this seemeth to have beene but a temporarie faith for a while after they are offended with Moses and Aaron when their affliction at the first was made more heavy Simler 4. And now they see the effect of Gods promise that the people should at the first hearken unto them Chap. 3.18 Borrh. 4. Places of Doctrine 1. Doct. The use of true miracles Vers. 5. THat they may beleeve The end then and use of true miracles is to confirme faith whatsoever miracles are wrought to any other end as to perswade any false doctrine and to draw away the people from the true worship of God are false miracles wrought by the operation of Satan and are not to be regarded as Moses sheweth Deut. 13.2 Simler 2. Doct. Things by their nature noxious and hurtfull are subdued to the faithfull Vers. 4. HE put forth his hand and caught it By this that this Serpent is turned againe into a Rod and hath no power to hurt or harme Moses we see that by the power of God things by nature hurtfull yet to the beleeving and faithfull are not noxious or discommodious The Lions mouthes were stopped against Daniel the Viper that leaped upon Pauls hand forgat her kind This power and privilege floweth from Christ our head which as it is externally shewed in such miraculous workes so spiritually it is now seene in that the old Serpent the enemie of mankind hath no power to hurt any of the members of Christ. Simlerus 3. Doct. Temporary obedience doth often turne aside a temporary punishment Vers. 26. SO he departed from him c. Zipporah here not of any devotion but of necessity circumcised her sonne yet it pleased God so to accept of this forced obedience that he spared Moses so many times a temporary and externall obedience doth turne away a temporall punishment as Ahabs sackcloth put off the punishment threatned that it came not in his dayes So the Samaritanes corrupt worship of God delivered them from the Lions 2. Kings 17. Simler Piscator If God be so pleased sometime with outward service accepting the small beginnings of those that are comming unto him how much more acceptable unto him is the true spirituall worship 5. Places of controversie 1. Cont. Against popish transubstantiation Vers. 3. ANd it was turned into a Serpent This can give no warrant to the popish transubstantiation and that imagined conversion of the bread into the body of Christ for here both the Scripture testifieth that the Rod was turned into a Serpent and the sense discerned it but they can shew neither word for their devised change and sense also is against it Simler 2. Cont. Against the Arrians that Christ is a true God Vers. 16. THou shalt be to him as God The Arrians most blasphemously abuse this place making Christ no otherwise God than Moses is called God Cont. 1. Not the name Elohâ—m only is given unto Christ but Iehovah which is given to no creature 2. Not only the name of God but honour and worship are given unto him and to no creature beside Let all the Angels of God worship him Hebr. 1.6 Simler 3. Where the word Elohim is given unto men it is not properly attributed unto them but by way of comparison with others as here in respect of Aaron Moses is so called as by way of relation unto God because they are in
arguments Pharaoh might well have perceived that they were but counterfeit workers and that Moses onely was the true Prophet and they imposters and deceivers Perer. In the next place the plagues which were sent upon Egypt come to be handled and first certaine generall questions are to be premitted Certaine generall questions concerning the plagues of Egypt QUEST XXV Of the number of the plagues of Egypt FIrst for the number of these plagues it is certaine they were these ten the turning of the water into bloud the bringing of frogs of lice of swarmes of noysome flies the murrane of cattell biles and botches thunder haile and lightning grashoppers the thicke darknesse the slaughter of the first borne 2. These plagues in other places of Scripture are neither rehearsed in the same number nor order as Psal. 78. there are omitted the third of lice the sixth of botches the ninth of darknesse and in the 115. Psal. two are passed over in silence the first of the murrane of cattell and the sixt of the botches 3. Hence it is evident that Austen is deceived who thinketh that there were more than ten plagues because according to the Septuagint whom the vulgar Latine followeth it is said Psal. 78.46 He gave their fruits to the mildew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 47. He killed their wild fig-trees with the hoary frost and vers 48. Hee gave their possession to the fire But these three doe belong to the other plagues for in the first plague according to the originall we must reade He gave their fruits to the caterpiller for the word is chasil In the next the word chanamal signifieth hailestones so this is referred to the seventh plague of lightning and haile as the other to the eight plague of locusts and in the third place the best reading is Hee gave their sheep lareshaphim to burning coales that is to the thunderbolts which was part of the seventh plague QUEST XXVI The greatnesse of the plagues of Egypt how the Egyptians were every way punished FUrther let it be observed that the Egyptians were every way plagued Philo noteth that the number of ten signifieth perfection and so their plagues were perfect and absolute True it is that their punishment was indeed absolute howsoever the observation of the number seemeth somewhat curious 1. they were punished by all kind of creatures as by the elements the earth the water ayre fire by living creatures as frogges lice caterpillars flies by the starres in that the light was restrained they were punished by men as Moses and Aaron that were instruments of the plagues And by the Angels the Ministers of the plagues Psalm 78.44 2. They were punished in all things wherein they delighted in all manner of fruit in their cattell in their bodies in their children 3. They were punished in all their senses in their sight by that thicke darkenesse and the horrible sights which appeared as it is noted Wisdom 17.6 7. in their taste by the waters turned into bloud and their thirst in their smelling by the stinch of the frogges and of their ulcers in their feeling by the griefe of their ulcers and the biting of flies and vermin in their hearing by the terrible thunder in their inward sense by feare and terror And to make up the full measure of their punishments they were overthrowne and drowned in the red sea Ex Perer. QUEST XXVII Where the plagues of Egypt and to what place they were first sent COncerning the place 1. all Egypt generally was smitten chap. 3.20 which is called the land of Cham Psalm 105. because Mizraim which was the father of the Egyptians and in Hebrew Egypt is so called Mizraim was one of Chams sonnes Gen. 10. But whereas it is said Psalm 78.12 Hee did marvellous things in the land of Zohan which the Septuagints call Tanis there was the Kings seat and there first the plagues began the head is first smitten then the members and from thence the plagues passed over all Egypt And it is said in the fields of Zohan because all Egypt was as a plaine Ex Perer. QUEST XXVIII At what time the plagues were sent upon Egypt FOr the time when the plagues were sent 1. Iulius Africanus is deceived who thinketh that Egypt was plagued at the same time when Ogyges floud was but that cannot be for he maketh that floud 1020. yeeres before the Olympiades which began in the eighth yeere of Achaz King of Judah unto which time from the plagues of Egypt there are not above 763. yeeres 2. Paulus Orosius commeth neerer the truth lib. 1.9.10 that these plagues came upon Egypt in the time of Deucalions floud when most part of the inhabitants of Thessalia were destroyed a few escaping unto the hill Pernassus where Deucalion raigned About the same time the Sunne parched the world with burning heate not onely in Aethiopia and other hill countries but in Scythia and others under cold climates which gave occasion unto the Poets fabulous fiction of Phaeton 3. These plagues were from the beginning of the world 2483. yeeres from Noahs floud 797. before the battell of Troy which happened in the time of Sampson or Heli 356. yeeres before the first Olympiade 763. yeeres before the building of Rome 789. yeeres Ex Pererio QUEST XXIX In what time all the plagues were finished FOr the time how long the ten plagues continued and in what space they were finished 1. The Hebrewes thinke whom Genebrard followeth that these plagues were all sent upon Egypt not in lesse time than of twelve moneths with some respite betweene every plague 2. Some thinke that these plagues continued the space of ten moneths taking beginning when the Sunne entred into Cancer about the twelfth of June and ending in the vernall equinoctiall about the fourteenth of March when the first borne were slaine the first miracle in the turning of the waters they would have done when Nilus beginneth to increase which is when the Sunne entreth into Cancer and so Nilus continueth in his increasing forty dayes and forty dayes more it decreaseth eighty dayes therefore after the first plague when Nilus being abated leaveth a great slime behind they thinke the second plague of frogges was sent Borrh. But these conjectures are very uncertaine and improable for first whereas during the first plague they are said to have digged round about the river chap. 7.17 this could they not have done in the overflowing of Nilus 2. Though the slime had beene a fit matter naturally for the procreation of frogs yet their plagues were extraordinary and beyond the worke of nature and the text sheweth that the frogs came not out of the slime but out of the river chap. 8.3 3. Beside if there had beene such respite given Pharaoh betweene plague and plague the hand of God had not beene so strong upon Pharaoh as now when they followed one in the necke of another 3. Pererius bringeth them all within the compasse of 27. dayes or about a moneth which
like therefore in the same kind of water 2. Neither yet is it like as some Hebrewes thinke as Lyranus saith that beside the rivers and lakes which were changed there were certaine fountaines of water beside from whence they might fetch their water for this is contrary to the text which includeth all pooles of water vers 9. 3. Some admit here a synecdoche that all is taken for the most part and that we need not understand that all the waters in generall were converted Borrh. But the generall speeches of Scripture are not so to be restrained where no cause is 4 Cajetanus thus resolveth that all the waters were not changed at once but first the rivers then the lakes and pooles and standing waters and last of all the waters kept in vessels of stone and of wood vessels of mettall are excepted But what should let why by the power of God to make the wonder greater all the waters should not be changed at once and by these kinds of vessels named all other are signified unlesse it was the manner of the Egyptians to use none other vessels than of stone or wood 5. Iustinus Martyr to whom consenteth Osiander doth thinke that the Sorcerers had this water out of the pits which they digged about the river But it seemeth that these waters were changed also by the generall words and that they laboured in vaine For if the Egyptians could so have helped themselves they needed not to have we â—ried themselves in assaying to drinke of the waters of the river as it is said vers 8. 6. Some thinke that the Sorcerers turned some of the water changed into bloud as it was before and then turned it againe into bloud but this is altogether unlike that they had power to undoe Moses worke or to destroy his miracle 7. Ferus thinketh that it was but water in shew as the conversion of it into bloud was but counterfeit likewise but as the Sorcerers rods were very rods though the conversion of them into serpents were but imaginary so the water here which they used was true water though their worke were counterfeit 8. Thostat and Lyranus thinke that the Devill did minister unto them water brought from some other place out of the land of Egypt but in that the text saith they did the like it must be understood of the waters of Egypt wherein they did like unto Moses 9. Augustine hath two solutions the first that the Sorcerers might stay seven dayes till the waters returned to their first nature and then they shewed their cunning also But it is not like that they stayed so long for then their power should have seemed to be small and Pharaohs heart was hardned before the seven dayes were expired upon this practice of the Sorcerers 10. His other solution is that the Sorcerers tooke this water from the land of Goshen where the Israelites dwelt for there the water was not changed as Iosephus well conjectureth and this is most like so also Iunius Simler But Pererius thinketh that even the waters in the land of Goshen were also turned into bloud and that to the Egyptians they were noisome to the Israelites they were pleasant and sweet as before Contra. Seeing in other plagues the land of Goshen and the Israelites were excepted as in the fourth fifth seventh and ninth plague it is not to be doubted but that they were privileged in the rest and seeing the substance of the water was changed and became very bloud a second miracle must be admitted to make it sweet and pleasant to the Israelites beside this would have extenuated the miracle that it had beene but a deceit if the one could drinke of it and not the other Wherefore it is most like that the waters which the Israelites used were not become bloud but that they had an exemption both from this and from the other plagues QUEST XLI What shift the Egyptians made for water during the continuance of the first plague Vers. 25. ANd seven dayes were fulfilled What shift then did the Egyptians make all this while for drinke 1. Eusebius Câ—sâ—riensis thinketh that this plague of bloudy waters lasted but one day and the space of seven dayes is set betweene the first and the second miracle but if this had beene so the Egyptians if they had wanted water but one day should not so greatly have beene distressed neither needed they to have toiled themselves in digging of wels 2. Iustinus Martyr respon ad quaest Orth. 26. thinketh that the Egyptians dranke of the water of the pits which they digged but it is more like that they digged in vaine for water as Ferus judgeth for neither could the plague sent of God by humane wit or labour be prevented if the Egyptians could thus have helped themselves their distresse necessity had not beene so great 3. Thostatus thinketh that they found water in the pits which they digged not altogether pure neither yet wholly bloudy but yet by the veines and pipes of the earth somewhat refined from the thicke bloudy grossenesse as we see that salt sea water is strained and clensed by putting the same into certaine vessels and with this water the Egyptians necessity so compelling them contented themselves Contra. There is not the like reason of naturall things and supernaturall this turning of water into bloud being supernaturall how is it like that it could by naturall meanes be qualified 4. Therefore I thinke rather that the Egyptians were driven to drinke of the water of the river they had no other shift and therefore it is said vers 18. That they should be weary or labour as the word signifieth to drinke of the river which they needed not to have done if there had beene any other shift And as Philo writeth it is like that many in the space of these seven dayes some died of thirst some were poisoned by the stinking waters so that they lay dead on heapes and the living scarce sufficed to bury them QUEST XLII Whether the raine that fell was turned into bloud as the Latine translator readeth BUt whereas Psalm 78.44 the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine translator following them interpreteth imbres that he turned their raine or showers into bloud Augustine here moveth a question how this should be Moses making no mention of raine water and resolveth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well waters that flow from below as that fall from above and so Ianseniâ—â— deriveth it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flow together but this doubt will easily be removed if we consult with the originall where the word is nozliâ—â— which signifieth flouds and rivers of Nazal to flow so Vatablus translateth â—ivos Paguin and Montan. fluenta for it is notoriously knowne that in Egypt falleth no raine as Philo testifieth lib. 3. de vita Mosis and Plinie lib. 6. Mela. lib. 3. cap. 9. and so much the Scripture
insinuateth Deut. 11.11 where Moses sheweth a difference betweene the land of Canaan and Egypt where they watered their fields with their feet as a garden that is they conveyed the waters of Nilus by trenches and furrowes to their fields which overflowing their grounds serveth in steed of raine and therefore the Egyptians did more honour Nilus than heaven Perer. QUEST XLIII Whether the Sorcerers did turne the waters into true bloud NOw whether the Sorcerers brought forth true bloud as Moses did though it need bee no question as is before shewed Quest. 21. yet there are divers opinions about it 1. Augustine thinketh that the Sorcerers by the Devils helpe did change the water into very naturall bloud lib. 83. quâ—st 79. But that cannot be for the Devils have no power to change or transforme one substance into another immediatly without naturall meanes and seeing true bloud is not ingendred but in the body and that not immediatly but by certaine degrees and preparations Satan could not in truth doe any such thing 2. Pererius thinketh that this bloud was cunninly conveyed by the Devils helpe from some other place and not made out of the water But this is not likely for it was no small quantity of bloud which seemed to be changed by the Sorcerers out of how many bodies could the Devill draw and sucke so much bloud and if the bloud were brought what came of the water that must bee conveyed away also Beside the text saith that the enchanters did likewise then as Moses turned water into bloud they must to make their worke like turne water also into bloud or seeme to doe it 3. Wherefore I subscribe rather to Iustinus Sanguinem à Magis exhibitum non fuisse verum sed fallacem praestigiosum That the bloud brought forth by the Magicians was not true bloud but deceitfull and counterfeit quaest Orthod 26. Ferus reason is because naturas mutare solius Dei est it only belongeth unto God to change natures Osiander saith Videntur ad breve tempuâ— conversae The waters seemed to be changed by the Sorcerers but for a short time but Moses miracle continued seven dayes which sheweth that it was a true miracle So Ambrose concludeth Si arte sua quis sublimitate astutiae aliam creaturam fingat ad horam sicut finxerunt Iannes Iambres If any by his cunning and deepe deceit can faine another creature for a time as Iannes and Iambres did c. QUEST XLIV How this first plague was stayed HOw this plague ceased is not expressed 1. Philo thinketh that at the supplication of the Egyptians made to Moses and his prayer unto God the waters returned to their first nature But if it had beene so it is not unlike but that Moses could have expressed so much as hee doth in the other plagues that were stayed by that meanes 2. Iosephus writeth that Pharaoh seeing the miserable state of the Egyptians did give leave to the Israelites to depart and so the plague ceased but presently after hee repented him but the Scripture seemeth to be contrary for Pharaohs heart was hardened at the first and not mollified at all neither did this plague enter into his heart vers 23. 3. Therefore it is most like that this plague contined untill the beginning of the second which is the end of the first and so it ceased neither at the entreatie of Pharaoh or the Egyptians or by the prayer of Moses but by the will of God Thostat Perer. QUEST XLV Of the application and use of this first plague FOr the mysticall application of this plague 1. Augustine comparing the ten plagues of Egypt and the ten Commandements together doth referre the first plague to the first Commandement applying it thus The water out of the which commeth the generation of many things signifieth God the beginning of all the turning of this water into bloud is the corrupting of the divine worship by humane and carnall inventions of flesh and bloud 2. But I preferre rather Ferus applications the one propheticall that this plague did portend the bloudy end and destruction of Pharaoh and the Egyptians the other morall that wherein a man sinneth thereby in the justice of God is he punished as Adonibezek by the cutting off his fingers and toes as he had served others Absalon by his haire which hee was proud of so the Egyptians are punished in the water wherein they had destroyed so many innocent babes Pererius 4. Places of doctrine 1. Doct. Of the institution of the princely and priestly calling Vers. 1. I Have made thee Pharaohs God and Aaron thy brother shall be thy Prophet Here we have the institution of two most necessarie callings among the people of God the princely power in Moses whose commission was to give edicts and lawes and the Ecclesiasticall in Aaron to whom it appertained to interprete and expound the Law as the Prophet saith Aske the Priest concerning the law Borrh. 2. Doct. Of the hardning of the heart how it is said to proceed from God Vers. 3. I Will harden Pharaohs heart Mans heart is hardened two wayes either by it selfe internally or by some externall accident that moveth the inward cause or the instruments thereof the externall agents are either efficients and so the Devill as an efficient and working cause moveth the heart of man unto evill being corrupt of it selfe or they are only disposing and ordering so the Lord is said to harden the heart which he doth three wayes 1. By leaving the will of man being destitute of good to it evill nature and disposition 2. By some occasion given by the Lord which in it selfe is good the heart of the wicked becommeth more obstinate as by the Lords commandement by Moses Pharaoh was more hardened so the Apostle sheweth that some take occasion by the law which is good to bee more evill Rom. 7. like as tender and weake eyes by the brightnesse of the Sunne doe dazle the more and become blinder 3. The Lord seeing the will of obstinate men to be thus hardened and bent upon evill he in his justice also driveth them to that end whither of themselves they runne headlong Iun. Like as the primum mobile in the heavens the utmost sphere carrieth all the other inferiour orbes of the planets about yet every one of them doe keepe their contrary course by the which the eclipses of the Sunne and Moone fall out yet so as by the first overruling motion they are whirled about and brought to their Eclipse which is properly caused notwithstanding by their owne particular motion so there is an overruling power of God that bringeth every thing to the end appointed yet the defects and eclipses of our will doe proceede of our owne corrupt nature See more of this point how the Lord is said to harden the heart chap. 4. quest 19. 3. Doct. That no man sinneth of absolute necessitie Vers. 22. HE did not hearken unto them as the Lord had said It was
which it is evident that Sorcerers work by the devill and that from him they have their directions And Augustine also confirmeth the same Neque potuit nisi primis ipsis docentibus disci quâ—d quisque illorum appetat quid exhorreat Neither could it be learned but by their teaching what everie one of them desireth and what they abhorre QUEST XIX Why spirits prescribe constellations to be observed and delight in corporall and externall usages BUt yet concerning some of those doubts a solution may be found out As why the devils will not come being called but under certaine constellations the reason thereof may be to make men beleeve that there is some divine vertue in the starres and so they should be brought to adore and worship them or because they many times worke by naturall causes it may be they are helped by such observations and sometime they concurre in their worke with the planets as Lunatickes are most vexed in the increase of the moone that men might lay the imputation upon the starres as though they were evill Againe why spirits being of no bodily substance yet are allured with hearbes and stones and perfumes and such like Augustine giveth the reason hereof because these things are offered unto them as signes of the divine honour which is given unto them and therefore they delight in them Ex Perer. QUEST XX. Whether it be ordinary for lice to breede out of the slime of Nilus BUt concerning this third plague of lice it will be objected that it is an ordinary thing in Egypt after the inundation of Nilus that divers small creatures as lice frogs and such like do breed in great abundance out of the slime of the earth which Nilus leaveth behind as Herodotus Diodorus Siculus and Solinus do write how then was this such a miraculous worke The answere is this that there is great difference betweene this swarming of lice and that annuall breed of vermine in Egypt 1. They come of the slime of the earth these out of the dust 2. They by the overflowing of Nilus these at the stretching forth of Aarons rod 3. Those swarmes are of divers sorts of small vermine these were lice 4. They are not bred in the signes of Aquarius or Pisces as these were but after the sunne is entred into Virgo for under the signe Leo Nilus increaseth and in the signe Virgo it abateth and returneth Sic Iun. The sunne entreth into Leo about the middest of Iune and into Virgo about the middle of Iuly and into the signe Aquarius in Ianuarie and into Pisces in Februarie which was about a moneth before the Israelites went out of Egypt as is before shewed quaest 29. in cap. 7. QUEST XXI Why Moses is bid to meete Pharoah by the water Vers. 20 STand before Pharaoh he will come forth to the water 1. Because Moses had no accesse unto Pharaohs presence in his palace he is bid to watch him at his comming forth and so he that refused to heare Moses privatly is forced to heare to his shame abroad Ferus 2. Pharaoh used in the morning to come forth to the water either for his health as in the morning it is wholesome to go forth unto rivers or rather of a superstitious minde because they attributed divine honour unto Nilus Simler QUEST XXII Why there is no mention made in this miracle of Moses rod. IN this fourth wonder no mention is made of Moses rod as in the former nor of any other thing used as ashes in the sixth plague God sometime useth such meanes to shew that all things are directed by his will and by these props to raise us up to consider of an higher power than can be in such weake instruments to effect such great things Sometime he worketh without any such meanes to teach vs that he needeth not any such instruments The like difference of working is observed in the miracles of our Saviour Christ in the Gospell who sometime used externall and visible signes as when he tempered clay to heale the blind man sometime he used no such but only healed by his Word Simler QUEST XXIII What manner of swarmes were sent in the fourth plague Vers. 21. I will send mingled swarmes 1. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint the dogge flie which Philo would have so called because this kind of flie doth boldly light upon men and beasts as the dog is noted to be among other beasts most hardie and bold and cannot be chased away till he hath fetched bloud some call it a dog flie because it lighteth most upon dogs about the eares and nose and draweth bloud but the word ghereb signifying a mingled companie sheweth that there was more than of one sort 2. Hierom therefore would have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kind of flies as Aquilas also readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine muscam omnis generis flies of all sorts But it seemeth they were not only flies for the earth was not only corrupted by them vers 24. but the Egyptians also themselves devoured and consumed Psalm 78 45. 3. Neither yet is it like that there were no flies at all in these swarmes as Cajetane thinketh because the Scripture maketh not any mention of any hurt they did to any man but only annoyed their grounds and houses but flies are most noysome unto men but herein Cajetane is deceived for it is said in the Psalme before alleaged that they devoured them that is the Egyptians 4. Some thinke they were all kind of wild beasts as Lions Beares Tigres and such like unto which opinion Iosephus seemeth to incline and Aben Ezra and Pagnin But because it is said that their houses should bee full of these swarmes it is not like they were those huge wild beasts and if they had been assaulted in their houses with ravenous beasts none of them should have escaped And beside it seemeth that the ground was covered with this kind of vermine but so many wild beasts as should cover the earth would have soone devoured all the inhabitans 5. Therefore it is more like that these swarmes were a mixture of divers kinds of noisome creatures both flying as hornets waspes and creeping as vipers scorpions and such like Siâ— Vatab. Rabbi Salomon Pellican QUEST XXIV Of the name of Baalzebub the god of flies IT may seeme probable that upon this and the like plague of flies and other vermine the Egyptians and the Philistims following them as out of whose countrey they came did erect the abominable Idoll of Baalzebub which signifieth the god of flies he was the God of Acearon one of the chiefest cities of the Philistims first some thinke the Idoll was so called of the abundance of flies which were engendred of the bloud of the beasts which were sacrificed Vatab. Or because the Idoll being sprinkled with much bloud did sticke full of flies Perer. 2. But rather it had the name because they supposed this Idoll
vers 1. 2. The crying of the people unto God vers 10. 3. Their murmuring and expostulating with Moses because hee had brought them out of Egypt amplified both by their present feare of death and their former foolish prediction in Egypt vers 11 12. 4. The confident answer of Moses wherein he exhorteth them not to feare with a promise of deliverance and destruction of the Egyptians grounded upon Gods assistance vers 13.14 In the second part there is first the counsell of God to Moses containing both a commandement that they should goe forward vers 15. and a promise both of the safe passing of the Israelites thorow the red Sea with the instrumentall meanes prescribed the stretching out of Moses hand with the rod over the Sea vers 16. and the destruction of their enemies with the end thereof Gods glorie vers 17. and the effect the confession and acknowledgement by the Egyptians themselves of Gods power vers 18. 2. The performance and execution followeth first on the part of the Israelites where the causes are expressed of their safe conducting thorow the Sea both the principall Gods presence and working testified by the removing of the cloud vers 19.20 and the instrumentall either voluntarie in the stretching out of Moses rod or naturall which was the East wind vers 21. then is expressed the manner of their passing thorow the Sea vers 22. Secondly the other part of Gods promise is effected concerning the Egyptians where we have first the occasion the pursuit of the Egyptians vers 23. 2. The causes of their subversion first the hand of God upon them in striking them with feare and taking off their chariot wheeles vers 25. with the efficient thereof the Lord looked toward the host of the Egyptians vers 24. and the effect the flight of the Egyptians vers 21. Secondly the returning of the waters with the principall cause the power of God in commanding the instrumentall cause the ministerie of Moses Thirdly the effect followeth Pharaoh and his host are drowned vers 28. 3. The events follow first the saving of Israel in passing safe thorow the red Sea vers 29. Then the overthrow of their enemies whose carkasses they saw upon the Sea banke vers 30. Lastly the people beleeve God and reverence his minister Moses with the cause thereof the beholding of the great power of God vers 31. 2. The divers readings Vers. 2. Campe before the streits of Chiroth I. Piscat not before Pihahiroth A.P.B.G. cum cater for pi is here no part of the proper name as is evident Numb 33.8 where pi is omitted mippeâ—e hachiroth from the face or sight of Hachiroth where also Ha is the article prefixed no part of the name as the Septuagint read Eroth and the Chalde in that place Hiroth Vers. 5. and 11. What is this that we have done I.C.V. rather than why have we done this A.P. cum cater as Gen. 42.28 What is this that the Lord hath done unto us Vers. 9. All the horses and chariots of Pharaoh B. G. cum cater rather than the chariot horsemen I. for seeing the horses were the chiefe strength of the chariots who had not every one a rider but chariot men to guide them the originall word and sense is better retained Vers. 12. Is not this the thing that we said unto thee V. or did we not tell thee this thing B.G. is not this the word or saying I. cum caeter dabar signifieth both a word or thing their meaning is that the thing now answereth to their words then Vers. 17. And concerning me behold I will harden I. Piscat rather And I behold I will harden B.G.A.P. cum caeter vaani and I. He the nominative case is put absolutely though in this place it agree with the construction following yet elsewhere it doth not as Gen. 17.4 And I behold my covenant is with thee where unlesse it be read concerning me or some such word supplied the nominative case I will not agree with the sentence following Vers. 30. And the Israelites saw the Egyptians dead upon the Sea banks B.G.C.V. cum caeter rather than the Israelites saw the Egyptians dying in the Sea banke I. that is the Israelites standing upon the banke saw the Egyptians dying in the Sea for the word meeth signifieth dead rather than dying as chap. 12.33 we are all meet him dead men and the Hebrew comma or imperfect distinction at Egyptians sheweth that the last words on the shore are referred to the Egyptians dying not to the Israelites beholding and further the preposition ghal signifieth on or upon rather than in and the Sea useth to cast up the dead bodies on the shore Also if the Israelites saw the Egyptians yet alive how should Moses speech be true that they should never see them againe vers 13. that is alive 3. The Explanation of doubtfull questions QUEST I. Of the place where they are commanded to pitch Vers. 2. THat they returne and campe before the streits of Chiroth 1. The reason why they are bid to returne or turne aside was as is shewed before chap. 13.17 because the Lord would not have them goe thorow the Philistims countrie 2. They are commanded to campe in a most incommodious place where they were hemmed in on every side betweene the Sea before them and on one side the Tower or Citie Migdol which was the Citie Hero a Garison of the Egyptians and the mountaines on the other side so that they had no way to passe but by the straits whereby they entred and so to returne upon the face of the enemies that pursued them Iun. Iosephus 3. This Chiroth were certaine craggie mountaines which run along unto the hill Casius Iun. and reach even to the Sea Iosephus which might be so called either of Chur because they were full of dens and caves or of Charath which signifieth to cut of the craggie rocks that seemed as hewne or cut Calvin 4. Baalzephon was a certaine plaine neere unto the Sea where the Idoll so called of the place was worshipped which hath the name of espying or looking there might be some watch Tower to observe the wayes that they might bee safe for the travellers Simler QUEST II. Why the Lord would have them pitch in so discommodious a place Vers. 3. FOr Pharaoh will say of the children of Israel 1. The Hebrewes thinke that the Egyptians had great confidence in this Idoll Baalzephon whereof they had this opinion that hee could fetch againe fugitives that were run away and that therefore they hearing that the Israelites were inclosed there thought them to bee in sure keeping of the Idoll Ex Simler But there is no such cause here touched the onely reason that moved Pharaoh to pursue them was to take advantage of the place thinking they were so hemmed in that they could by no meanes escape 3. The Egyptians might have pursued and overtaken them if they had pitched elsewhere but not so easily or
the winde the waters would have beene driven all one way and the wind could not have so parted the waters as to make a way in the midst beside if the wind had caused it then when the wind ceased they would have returned againe but so did they not till Moses lift up his rod againe wherefore it was the Lords miraculous worke beyond the power or strength of any creature 3. Yet it pleased the Lord to use this creature to shew his power over all things which he hath made Calvin and this winde served not for the dividing of the water but rather for the drying of the ground after the waters were parted Cajetan QUEST XIII At what time of the night the Sea was divided NOw at what time the Sea was thus divided it may be thus gathered 1. It is evident that this was done in the night because the fierie cloud did give light onely in the night as it did now vers 20. and it was darke among the Egyptians 2. Whereas they used to divide the night into foure parts which they called watches of the night after the phrase of militarie discipline giving unto each watch three houres it seemeth also that the Sea was thus parted in the first watch in the beginning of the night for after the fierie cloud had changed his place Moses presently stretched his hand upon the Sea vers 21. 3. But whereas Pererius thinketh that it was past midnight in the beginning of the third watch before the Israelites descended into the Sea and that they staied on the shore till the wind had dried the ground for them to goe on which he thinketh was ceased before they entred for otherwise the wind would have beene troublesome unto them this his opinion seemeth improbable 1. As soone as the Sea was divided and a way made for the people it is like they followed and staied not on the shore because the Egyptians still pursued them they would therefore slacke no time 2. The Lord bid Moses that they should goe forward vers 15. it is like then they staied not five or six houres on the shore 3. The East wind did blow all night vers 21. therefore it was not laid before the Israelites went in for after that the Egyptians wheeles were taken off vers 25 as may be conjectured by the violence of the wind 4. Neither was this wind discommodious to the Israelites the walles of the water might keepe it from them or the Lord knew how to qualifie it toward them and to turne the rage thereof upon their enemies 5. Neither needed they to stay so long till the ground were dried for them hee that could make a way in the water for them to passe could also prepare the ground 4. Neither was it so long as Pererius imagineth before the Egyptians entred after the Israelites as about the end of the third watch which was toward the morning for seeing in the beginning of the fourth watch the Egyptians were overwhelmed by the returning of the waters vers 24. and before that the Egyptians were gone into the midst of the Sea vers 23. we must allow them more than two or three houres to reach so farre into the Seaâ—â— it may therefore rather be supposed that the Israelites going in in the first watch the Egyptians might follow them in the second for they were not farre from them as vers 9. it is said that Pharaoh and his host overtooke them camping by the red Sea and they were so neere that the Lord caused an extraordinary darknesse among the Egyptians to keepe them from the Israelites vers 20. QUEST XIV Whether one way were made in Sea or twelve for every tribe one FUrther it is a question whether there were one onely way and path made for the Israelites in the red Sea or for every severall tribe a severall way so that in all there should be twelve divisions of the red Sea for the twelve tribes Origene in his homilie upon this place writeth that this was an ancient tradition among the Hebrewes quod propria unicuique in mari aporta est via That every tribe had a peculiar way made for them in the Sea To this opinion subscribeth Thostatus divisum esse mare in duo deciâ— sectiones pro numero tribuum That the Sea was divided into twelve parts according to the number of the tribes Ab. Ezra upon this Chapter testifieth that this was an ancient tradition amongst them and Epiphanius Heres 64. This opinion both Origene and Thostatus doe ground upon that place Psalm 136.13 Which divided the red Sea into divisions Secuit mare in segmenta as Iun. translateth But Thostatus doth fully answer this objection that here the word translated divisions or parts in the plurall is so used according to the phrase of Scripture that useth the plurall sometime for the singular or else they are called divisions because of the greatnesse and largenesse of the division which sufficed as if there had beene many Cajetanâ— also addeth that they are called divisions in respect of the Sea which was divided into two parts Nam una incisio plures facit incisiones For one incision maketh many incisions as he giveth instance of a loafe being cut or divided with one cutting there are made two parts So the red Sea with one division was parted in twaine Origene urgeth also that place Psalm 68. There was little Benjamine with their ruler and the Princes of Iudah with their assemblie the Princes of Zebulon and the Princes of Neptalie whence he would inferre that all the tribes went thorow the Sea in their order But this may rather be referred to the publike and solemne thanksgiving afterward as mention is made of the singers and players of Instruments that went before vers 25. then to their marching thorow the Sea And the Prophet seemeth rather than both to describe the manner of their publike thanksgiving in the Sanctuarie as vers 24. They have seene O God thy goings in the Sanctuarie And he speaketh of those times when Benjamine in respect of the slaughter at Gibeah Iudg. 20. and of the civill warres with the house of David and with Iudah was much wasted that it was a small tribe in respect of the rest 2. Wherefore it is more consonant and agreeable to the Scripture that there was but one way made thorow the red Sea for the people to follow 1. Because if there had beene twelve sundrie paths it would have much amplified the miracle and it is not like the Scripture would have beene silent therein yea the Scripture affirmeth the contrarie that there was but one way made for all Israel as vers 12. The waters were a wall unto them on their right hand and on their left hand which sheweth that the water stood up betweene them but on two heapes and they walked betweene them 2. Divines doe hold that miracles are not to be multiplied without cause seeing then that one large way sufficed for the whole
that they being a people infected with the leprosie and the contagion being so generally dispersed that by reason of the diseased people the land lay waste the King Boccharis consulted with their gods who advised them to expell the Hebrewes and to drowne all those that were infected among them The Hebrewes hereupon secretly in the night kindled fires and lights and went away under the leading of one Moses and agreed among them to spare none yea to deface the Temples of the gods till they came to some places inhabited and at length they came to that countrey which is called Judea and there built the Citie Jerusalem Concerning also this tale that the Hebrewes were expelled because of the leprosie Iustinus and Cornelius Tacitus doe concurre with Lysimachus Iustinus adding further that the Egyptians pursuing the Hebrewes were driven home by tempest and Tacitus that Moses bid them to looke neither for the gods helpe noâ— mans but to trust to him Contra. That this fable is worthie of no more credit than the other it may diversly appeare 1. These fabulous Chroniclers doe not agree together one saith they were expelled for their leprosie another because they warred with the Egyptians one saith that Themasis was then King the other that Bocchar is then reigned in Egypt 2. Beside how is it like that the Hebrewes should be a leprous people seeing Moses made such straight lawes against such as were lepers shutting them out of the congregation as Iosephus well reasoneth 3. The Hebrewes at their departure used no artificiall or naturall lights but lead by the fierie cloud the light of heaven 4. And untrue it is that they agreed among themselves to put to the sword the people that inhabited Jordan before them they were commanded of God so to do who is the Lord of the whole earth and may give it to whom it pleaseth him 5. They destroyed indeede the idolatrous Temples because they were a dishonour to God and for their abominable Idolatrie were those nations worthily cut off 6. Untrue also it is that the Egyptians were driven home with tempests for they were utterly overthrowne by tempest in the sea not one of them returned 7. Untrue also it is that Moses bid them trust wholly in him he did indeede exhort them neither to trust in the vaine gods of the Heathen nor in man but he bid them wholly to relie upon God and to wayte for the saluation of the Lord chap. 14.13 QUEST XXVIII Of the comparison betweene the red sea and baptisme NOw to conclude this passing of the Hebrewes thorough the sea is by the Apostle made a type and figure of Baptisme They were all baptised unto Moses in the cloud and in the sea 1. Cor. 10.2 Which resemblance consisteth of divers part 1. As in Baptisme there is a dying unto sinne a rising to newnesse of life so the Israelites were as it were buried in the sea and afterward were restored to the land Simler 2. As Pharaoh was overthrowne in the sea and the Israelites delivered from their servitude so in Baptisme wee renounce the devill and the service of sinne Thestatus â— As the cloud did shelter them from the heate of the Sunne so Christs bloud doth defend us from the wrath of God Simler 4. As the Israelites after they had passed the red sea did eate of Manna and dranke of the water of the Rocke so they which are baptised into the name of Christ are made partakers of the heavenly mysteries Theodoret. 5. Like as all the Israelites were baptised in the sea yet many of them because of their unbeliefe did not enter into the land of Canaan so many that have been baptised into the name of Christ afterward falling away either in faith or life do not enter into the kingdome of heaven Osiander 6. As in the morning watch the Egyptians were destroyed so Christ rising in the morning made a perfect conquest of the devill Pellican 7. As the Israelites were all baptized in one sea so as S. Paul saith there is one faith one baptisme Ephes. 4. Ferus 8. As the Egyptians being cast up dead were a spoile to the Hebrewes so Christ hath lead captivitie captive and given gifts unto his Church Ephes. 4 4.9 As the Egyptians being dead could doe no more hurt to the Israelites so our sinnes being remitted and as it were buried in the death of Christ shall no more rise to our condemnation Simler 10. As Moses lift up his rodde and the waters were divided so Christ saith All power is given unto me which is signified by the rodde and then he giveth this commission to his Apostles Goe and baptise c. Matth. 28. Ferus QUEST XXIX How the people are said to beleeve Moses or in Moses Vers. 31. THey beleeved the Lord and his servant Moses In the Hebrew the phrase is they beleeved in the Lord and in Moses for beth the preposition here used signifieth in Now whereas this distinction is received in schooles Credere Deo credere Deum credere in Deum To beleeve God that he is true to beleeve God to be and to beleeve in God that is to repose our trust and confidence in him as we say in our beleefe I believe in God hereupon ariseth this question how the people are said to beleeve in Moses that is to have any confidence in him Therefore howsoever this distinction hath prevailed in schooles and it may well be retained yet it is not grounded in respect of the phrase upon the Scripture which taketh these two credere Deo credere in Deum to beleeve God and to beleeve in God for all one so that the letter beth is taken here in the same sense with lamed and the Chalde Septuagint and Latine doe in this place translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crediderunt Deo Mosi they beleeved God and Moses So also 2. Chron. 20.20 Beleeve his Prophets and ye shall prosper the same phrase is used with beth Likewise in the new Testament to beleeve in the name of Christ is sometime taken not for confidence but to give credite or beleeve him to bee true and so betokeneth a temporarie faith as it is said that many beleeved in the name of Christ at Jerusalem when they saw his miracles yet Jesus would not commit himselfe unto them Ioh. 2.24 And credere Christo to beleev Christ is other where taken for true faith Ioh. 5.46 Had ye beleeved Moses ye would have beleeeed me likewise credere Christum to beleeve that Jesus is the Christ is taken for true faith that bringeth us to everlasting life Ioh. 20.31 Here then they are said to beleeve Moses that is to acknowledge him to be a true Prophet and the faithfull servant of God Simlerus 4. Places of doctrine 1. Doct. Of the difference betweene filiall and servill feare Vers. 5. ANd the heart of Pharâ—â—â— and his servants was turned against the people Here wee see a difference betweene a servile and filiall and true
feare Impiâ—rum timâ—r servilis non durat diutiâ—â— quà m sensus plagarum The servill feare of the wicked lasteth no longer than the sense and feeling of the plagues as appeareth here in Pharaoh whose heart was hardned againe so soone as the plagues were ended Filialis autem timâ—r fides in medâ—â— niâ—â—is exercetur but a filiall feare and faith is exercised in the 〈◊〉 of afflictions Pellican 2. Doct. Prayer may be made without the voyce Vers. 15. Why criest thou unto me Moses here uttered no voice but sighed unto God and cried in his heart Egit vocis silentio ut corde clamaret Hee in the silence of his voice so wrought that he cried in his heart as Augustine saith quast 52. in Exod. So that the lifting up of the voice is not the most necessarie part of prayer but the sorrow and contrition of the heart and therefore the Lord saith by his Prophet Before they call I will answere Isai. 65.24 Before they call with their voice I will make answere to the secret requests and inward groanes of their heart Piscator 3. Doct. Christ not all one to the beleevers and unbeleevers Vers. 20. IT was both a cloud and darknes A lightsome cloud it was to the Israelites but to the Egyptians a grievous darkenes so our Saviour represented in this cloud is to some the savour of life unto life in the preaching of the Gospell to other the savour of death unto death 2. Cor. 2.16 to the Grecians foolishnes a stumbling-block to the Jewes but to the faithfull the power of God and the wisedome of God 1. Cor. 1.23.24 Simler 4. Doct. A double deliverance by Christ. Vers. 30. THus the Lord saved Israel the same day The Lord had delivered them before but now their deliverance is accomplished and perfected So our Saviour by his death and passion redeemed us as the Israelites were redeemed when they did eate the passeover in Egypt and sprinkled of the bloud upon the doore-posts But Christ by his resurrection did make perfect the worke of our redemption and the triumph over hell and damnation so that as the Psalme saith With him is plentious redemption Psalm 130. Ferus 5. Places of confutation 1. Conf. Against the Porphyrian Atheists Vers. 22. THe waters were a wall unto them on the right hand and on the lâ—ft This doth evidently convince the Atheists and Porphyrians who objected that Moses being a skilfull man in naturall observations did observe the tide of the sea and at a low and ebbing water went over with his people For 1. If Moses had this skill it is like that the Egyptians specially Pharaoh and the wisest of them should not have been ignorant of it who notwithstanding their skill were drowned in the waters 2. When the sea ebbeth the water onely leaveth the shore the channell of the sea is never drie Simler 3. And the sea swelleth rather than ebbeth and falleth at the full of the moone as it was now 4. But this doth evidently bewray their malicious ignorance that the waters stood up as a wall on each hand which the sea useth not to do at an ebbing water Iun. in Analys See more hereof quest 18. before 2. Conf. That Christ was the substance both of the old and new Sacraments Vers. 22. THe children of Israel went thorow the middest of the sea Saint Paul hereupon doth inferre that they were all baptised unto Moses in the cloud and in the sea 1. Cor. 10.2 This their going then thorow the sea was not only a figure of baptisme and a bare signification of that which our Sacraments exhibite as the Rhemists do note 1 Cor. 10. Sect. 2. But the same truth and substance even Christ Jesus was exhibited in their Sacraments as is in ours only the difference is in the manner because we see Christ more clearely then they did whom they saw only as it were in a cloud for the Apostle saith they did eate the same spirituall meate not among themselves as the Rhemists cavill but with us as Augustine well expoundeth Lib. de poenitent cap. 2. And the Apostle himselfe saith that the rocke was Christ Christ then was the same spirituall drinke both to them and us 3. Conf. No beleefe nor confidence to be placed in men Vers. 31. THey beleeved the Lord and his servant Moses The Rhemists urging here the Hebrew phrase which is they beleeved in the Lord and in Moses would inferre that we may beleeve and trust in men and so in the Church and the like place they object 2. Chron. 20.20 Beleeve in his Prophets and yee shall prosper Rom. 10. Contra. 1. The Latine translator in both places readeth Crediderunt Mosi credite Prophetis They beleeved Moses and beleeve his Prophets so that they do heere refuse the Latine text which they only hold to be authenticall 2. It is shewed before quest 30. that these phrases to beleeve in God and to beleeve God are indifferently taken both in the old and new Testament and whereas Moses saith of Abraham heemin baihâ—vah He beleeved in God the Apostle translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beleeved God Rom. 42.3 Therefore Piscators note is not true that the word heemin with beth signifieth to trust or put confidence in but with lamed it signifieth to beleeve and so he saith they are said to put their confidence in God principally but in Moses secondarily as the faithfull servant of God Contra. 1. What differeth now this opinion from the doctrine of the Romanists who do not teach us principally or originally to trust in Saints but as our mediator having dependance of God 2. How can this assertion stand with the Scripture Ierem 17.5 Cursed be the man that trusteth in man 3. Whereas he produceth certaine places where in Scripture they are said to put confidence in man as 2. Cor. 23. This confidence have I in you all that my joy is the joy of you all and chap. 7.16 I rejoyce that I â—ay put my confidence in you in all things the Apostle in these places by confidence understandeth only a firme perswasion that he had of them that they would not deceive his hope and expectation using the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differ much from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that betokeneth a confidence in one with a dependance upon him for helpe and succour 6. Morall observations 1. Observ. God knoweth the perils and dangers of his servants how to Deliver them Vers. 4. I Will get me honour upon Pharaoh and all his hoast The Lord brought his people into that strait of purpose to get himselfe honour in delivering them out of their distresse and in judging their enemies whereupon it is evident that the dangers which the servants of God fall into come not by chaunce but are brought upon them by Gods providence who knoweth also how to deliver them out of the same as it is in the Psalme Call upon me in the
day of trouble and I will deliver thee and thou shalt glorifie me Psalm 50.11 Simler 2. Observ. Not to faint in our journey to the heavenly Canaan Vers. 12. IT had been better for us to serve the Egyptians than to die in the wildernesse Like unto these Israelites that preferred their servile life in Egypt before their perilous travell unto Canaan through the wildernesse are they which will undertake no paines nor undergoe any labour for the kingdome of God but are readie when affliction commeth to fall away and wish they had never entred into the profession of faith which they finde so difficult and unpleasant Sed melius est in itinere mori quam cum Egyptijs interire But it is better to die in the middest of the journey than to perish with the Egyptians Ferus As Moses did rather chuse to suffer affliction with the people of God than to enioy the pleasures of sin for a season Hebr. 11.25 3. Observ. Action to be joyned with invocation Vers. 15. WHy criest thou unto me speake vnto the children of Israel that they go forward As prayer is necessarie and faithfull invocation so also from prayer we must go forward unto action we must so depend upon God by prayer for his protection as that we must also carefully use the meanes which God hath appointed for our preservation Ostenditur non opus esse ut deinceps elamet sed in agre quod in mandatis acceperit Hereby is shewed that he need no longer crie but to do that which he is commâ—nded Simler Cornelius after he had prayed goeth forward he sendeth for Peter to bee further instructed as he was commanded Act. 10. 4. Observ. Faith the victorie of the world Vers. 14. LIft up thy rod c. and divide the sea This rod signifieth faith whereby the sea is divided unto us we overcome all tribulation as the Apostle saith this is the victorie that overcommeth the world even your faith 1. Ioh. 5.4 Ferus Of the power and efficacie of faith against all dangers the Apostle thus speaketh Hebr. 11.31 Which through faith subdued kingdomes wrought righteousnesâ— stopped the mouth of Lions quenched the violence of fire escaped the edge of the sword of weake became strong c. 5. Observ. Obedience to God and his Ministers cannot be severed Vers. 31. THey beleeved God and his servant Moses Moses was Gods Minister and they could not shew their obedience unto God but they must also receive and acknowledge the Minister of God Moses Hoc ergo principium teneamus non alios obedire Deo nisi qui Prophetas ab â—o missos recipiunt quia nefas est separare quae ille conjunxit Let us hold this principle that no other obey God than do receive the Prophets sent of him because it is a wicked thing to separate what he hath joyned together As our Saviour saith He that heareth you heareth me Calvin Moses therefore is here joyned with God to teach us that the Ministers of God speaking in his name are no otherwise to be heard than if the Lord himselfe should speake unto us as the law of Moses is of no lesse authoritie than the decalogue it selfe which the Lord pronounced and the Epistles of the Apostles than the Gospels which containe the doings and sayings of our Saviour Simler CHAP. XV. 1. The Argument and method THis Chapter conteineth first the solemne thankesgiving of the Israelites for their deliverance to vers 22. Secondly the historie of certaine journeyes of the Israelites to vers 27. The thankesgiving is performed first by Moses and his company to vers 20. Then by Miriam with the women vers 20.21 In Moses song there is first the argument and summe of the song propounded why they will prayse the Lord because they had overthrowne their enemies the horse and the rider in the sea vers 1. 2. The narration or exposition consisting of benefits past and to come The benefit already past is their deliverance and the destruction of their enemies to vers 13. where the effects with the causes are set forth which are three First who were drowned in the sea where the cause is set before the power of God vers 23. The effect followeth Pharaohs hoast and chariots and his captaines were drowned in the sea vers 4. Secondly by what meanes the cause is first expressed the power of God vers 6. Then the effect they were destroyed by the winds called the blast of his nostrils and the raging waters vers 7.8 Thirdly when and upon what occasion they were destroyed evenwhen they were in the height of their pride vers 9. The enemie said I will pursue then the cause thereof the power of God set forth comparatively vers 11. The benefits to come 1. Their preservation still vers 13. 2. The feare of the enemies both whom this feare shall take the people of Palestina Edom and Canaan vers 14.15 and the cause of this feare is shewed Because of the greatnes of their armie vers 16. and the fruits and effects of this feare Till the people passe by vers 16. 3. The bringing of them in and planting them in the land of Canaan vers 17. 4. Their continuall protection for ever vers 18. 3. The conclusion of this song containing a rehearsall of the destruction of the Egyptians and the deliverance of the Lords people vers 18. In the thankesgiving of Miriam three things are declared 1 Who they were Miriam with the women and matrons of Israel vers 20. 2. With timbrels and daunces 3. The matter and argument of their song answerable unto Moses song vers 20.21 In the second part of this Chapter there are described the journeyes of the Israelites which were of two sorts either hard unpleasant journeyes in difficult and dangerous places or comfortable and pleasant Of the first sort were their two journeyes one in the wildernesse of Shur for three dayes where they found no water at all the second journey was to come to Marah where is described first the distresse wherein they were the waters were bitter with the event the naming of the place upon that accident and the effect the mourning of the people then is shewed how they were delivered from this distresse where 1. The causes are expressed the principall God at the prayer of Moses the instrumentall or ministeriall a tree which the Lord shewed 2. The effect the waters became sweete 3. The event that by this occasion the Lord maketh a promise and covenant with them consisting of the condition their obedience the promise of the benefit their health and safetie from all the plagues of Egypt the foundation thereof the providence and protection of God I am the Lord that healeth thee vers 26. Their journey of the second sort was in Elim wherein were twelve fountaines of water and seventie palme trees both delectable for their pleasure and profitable for their present use and necessitie vers 27. 2. The divers readings Vers. 2. The Lord is
Against the power of pride he put on humility against spiritual malice and impiety he armed himself with charity QUEST X. Why now it is said His name is Iehovah Vers. 3. HIs name is Iehovah 1. The Latine translator readeth Omnipotent is his name which although it be true of God that he is omnipotent in himselfe and so the name of God signifieth God himselfe and that by the invocation of the name of God miracles and wonderfull things are wrought as Moses here when he stretched out his rod upon the sea did also invocate and call upon the name of God yet it is not the meaning of this place where in the Hebrew it is Iehovah which signifieth not omnipotent but is a peculiat name which is given unto God in Scripture 2. The true reading is Iehovah is his name which Oleaster deriving of hovah which signifieth destruction maketh this to be the meaning that the Lord had now shewed himselfe Iehovah in the destruction and overthrow of his enemies but the word being 〈◊〉 â—ather of â—â—aiah to be as of the same root the Lord calleth himselfe Eheje Exod. 3.13 the Lord nâ—w sheweth 〈…〉 Iehovah in making goo◠〈◊〉 promises in delivering of his people and in shewing his Majestie and power that 〈…〉 before made himselfe knowne to Moses by his name Iehovah Exod. 6. so now as a mightie Iehovah he performeth that which there 〈◊〉 promised Simler See more of the name Iehovah Exod. chap. 6. quâ—st 7. and before QUEST XI Of the name of the Captaine see over 〈◊〉 Vers. 4. HIâ— chosen captaines c. they sank like 〈…〉 1. The word is 〈…〉 signifieth 〈…〉 captaines over 〈…〉 thinke they were so called 〈…〉 because they were iâ— the next place 〈…〉 King as Daniel was one of the 〈◊〉 that 〈…〉 the other governours Dan. 6.3 Hier. in 5. cap. Dan. Some because they were in the third place from the King Piscat Gregor Nyssen upon this song bringeth divers interpretations as they were called tristatâ— that â—ode upon three horses or they which could stand against three or they which had the third place in the battel that if the first and second were slaine they might stand up in their place Hâ—sychius saith they were so called which were of the Kings guard which used three speares Origen hom 6. in Exod. fleeth to a mysticall sense who applieth these tristatas to those three wayes wherein a man sinneth in thought word and deed and such other allegoricall applications he hath which come not neere the point But the most probable conjecture is that they were so called as Greg. Nyssen in the former place alleageth because in every chariot there were three one to guide the chariot one to fight another to defend But I like Cajetans conceit rather that thinketh there were in every chariot nine three on each side and three before and that every chariot had his Captaine as it may be gathered cap. 14.7 If every chariot had his peculiar captaine it is like there were more than three in a chariot this sense the Septuagint do favour calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triarie captaines riders so that these captaines were such as rid in the chariots Ex Perer. 2. The chiefe Captaines then are drowned in the red sea as before they made the waters red with the bloud of the Hebrewes children and as both King and Princes consented in crueltie so are they joyned in punishment Pellican 3 The Lord is said to cast them into the sea the word is jarah taken from archers that as an arrow is cast speedily and with strength out of a bow so were they with violence cast into the sea Borrh. and as a stone sinketh and never riseth againe and being throwne it falleth with violence such was the destruction of Pharaoh with violence not to be resisted and they sanke as a stone that lieth still never to be recovered Ferus 4. To the same purpose afterward they are said to be consumed as stubble to shew their speedie destruction as stubble is easilie set on fire Simler But as the fire which consumeth the stubble purgeth the gold so the Israelites came forth of the sea like gold that whereas they were murmurers before now they do give thankes unto God Borrh. QUEST XII What is meant by the blast of his nostrils Vers. 8. BY the blast of thy nostrils the waters were gathered 1. Some understand by this phrase the wrath of God Simler But he made mention of the wrath of God immediately before and the dividing of the waters was a worke of Gods mercy and favour to deliver his people not of wrath and afterward Moses expoundeth himselfe Thou blewest with the wind vers 10. whereof mention is made before chap. 14.21 how the Lord sent a strong Eastwind Iun. Vatab. 2. And by this phrase how easily the Lord can confound the wicked Levi attactu Dei concidunt omnia By the least touch even by the blast of his mouth all things do fall to the ground Pellican Si hoc solo spiritu potuit quid poterit cum veneriâ— cum Majestate If the Lord could do this with his breath what is he able to do when he commeth in his Majestie Ferus 3. And in that he saith the depthes were conâ—ealed together where the word is kaphâ— which properly signifieth the running or setting together of cheese Borrh. it sheweth how easily the Lord commandeth his greatest creatures that even he can cause the waters of the sea to come together as curdâ— and cheese And in that it is added the Depthes were congealed together in the heart of the sea it declareth that they went not thorow the sides of the sea only fetching a compasse like a semicircle about but that they went into the middest and heart of the sea Simler QUEST XIII Of the vaine boasting of the Egyptians Vers. 9. THe enemie said I will pursue I will overtake 1. The Egyptians are heere brought forth as it were upon a stage vaunting and boasting themselves which kind of figure called Prosopopeia doth more fully and emphatically set forth how the Lord disappointed them of their purpose than if it had been expressed by a simple narration Simler After the same manner Siceras mother is brought in speaking and vaunting of the victory Iud. 5. 2. This doth not only shew the pride and haughtines of the enemie but the great power of God that whereas they made account of the victorie comming with chariots and horse against naked and unarmed people yet the Lord delivered them as snatching the prey from betweene their teeth Calvin 3. And three things they purposed and promised themselves to be inriched by the spoile of them Vatab. And they purposed to put many to the sword as Moses and Aaron and the principall and to take the rest captive and to bring them againe into their service and to possesse them as their inheritance Simler For so the word is best translated as is shewed before in the
signified 4. Wherefore speciall reference is here made to those swelling burning biles and running sores wherewith the Egyptians were smitten in the sixth plague Exod. 9 11. by that kind understanding the like burning diseases and swelling sores as this to be the meaning may be gathered Deut. 28.60 where after he had said He will bring upon thee all the diseases of Egypt whereof thou wast afraid then it is added And every sicknesse and every plague which is not written in the booke of this law vers 61. QUEST L. Whether Iob being a righteous man felt not the diseases of Egypt BUt here a further question ariseth how this promise was fulfilled toward Iob who being a righteous man was notwithstanding smitten with botches and sores 1. Ferus 〈…〉 that these diseases were the plagues of Egypt which were not laid upon Iob but seeing one 〈…〉 plagues was of botches and sores though Iob felt not all the plagues yet therein he was tried and also his sheepe and servants were destroyed with lightning and fire from heaven which also was one of the plagues of Egypt therefore this answer doth not satisfie 2. Neither yet will we say that Iob lived before these times and that this promise was made to the Israelites for the same equity was generall in all times and extended to all persons 3. Therefore this we answer that this promise to be kept from the diseases of Egypt is conditionall upon the keeping of all Gods ordinances which never any did but Christ who was freed in his holy flesh from all diseases and corporall infirmities now Iob although in respect of others hee was a perfect man yet he could not justifie himselfe toward God for he saith If he should wash himselfe with snow water yet his owne cloathes should defile him Iob 9.30 though hee should stand upon his best workes yet the Lord could finde out his sinnes And beside these corrections laid upon Iob were not punishments and plagues for his sinne but the Lords chastisements in the end to his greater comfort And further wee understand the diseases of Egypt to have beene generall this letteth not but that some particular persons in Israel might be touched with the like diseases as Ezechiah had a byle yet were they not the plagues of Egypt that is universall and generall QUEST LI. In what sense the Lord saith I am thy healer I Am the Lord that healeth thee or I am thy healer or Physitian for so the word Ropheca signifieth 1. This reason containeth an argument from the contrary I am hee that keepeth diseases from thee and healeth them therefore will I not bring them upon thee Vatab. 2. And further this reason is taken from the power of God Ego possum volo tui corporis vires conservare c. I can and will preserve the strength of thy body and retaine it Osiander 3. And further this promise is grounded upon the naturall inclination of God unto mercy Non vult mortem peccatoris potior apud eum est misericordia quà m ira Hee will not the death of a sinner mercy beareth greater sway with him than wrath Pellican 4. And the Lord here promiseth not only to heale all their infirmities and helpe their present dangers but keepe from them all perils imminent or to come as they had present experience by the healing of the waters QUEST LII Of the fountaines and Palme trees in Elim Vers. 27. ANd they came to Elim where were twelve fountaines of waters 1. Concerning the situation of this place it seemeth that it was in Arabia petraea and from these fountaines proceeded the river which watred the City Petra and the circuit thereabout this floud Herodotus calleth koris of the coldnesse thereof for kor in Hebrew signifieth cold by the benefit of this river Cambyses as writeth Herodotus once made a way and entrance into Egypt Iun. 2. It seemeth it was a watry place because Palmes doe not grow in dry grounds Calvin 3. So it was every way commodious to campe in the water was necessary both to quench their thirst and to allay the heat with the coolenesse thereof and the Palme trees which some interprete Date trees were comfortable both for their shadow and their fruit QUEST LIII Of the mysticall signification of the twelve fountaines and 70. Palmes THis camping place in Elim in respect of the fountaines and Palme trees there growing hath a threefold application 1. It resembleth the present state of Israel the twelve fountaines the twelve tribes that were watered there the 70. Palme trees the 70. Elders which were afterward chosen and the Palme beside betokened victory 2. Beside the twelve fountaines were a representation of the twelve Apostles out of whose pure doctrine the Church of God is nourished and refreshed the 70. Palme trees set forth the Doctors and Fathers of the Church whose writings as the palme trees give comfort both with shadow and fruit are also profitable so long as they are watered with these twelve fountaines that is swarve not from the Apostles doctrine Some also make these 70. Palme trees a type of the 70. disciples Pellican These as instruments doe set forth unto us the true living water the Messiah by faith in whom the Church is spiritually nourished and sustained 3. This also was a type and figure of everlasting life and of the state of the blessed as S. Iohndescribeth the heavenly Jerusalem by the river that was in the middest of it and the tree of life growing by it that bare twelve manner of fruit Borrh. QUEST LIV. Of divers errors and oversights of Iosephus NOw in the last place I will briefely shew how many errors and oversights are committed by Iosephus in the narration of this short story 1. Iosephus thinketh that before the people came to Marah they carried water with them in their journey and digged pits by the way and found water but not enough but the text saith they found no waters that is none at all 2. He saith that they came priâ—â— vâ—spâ—râ— the first evening unto Marah but Moses saith that they went three dayes in the desert till they came to Marah both in this place and Numb 33.8 3. Hee saith Moses accepit frustrum â—igniforte ibi jacens That Moses tooke a peece of wood by chance there lying to cast into the water whereas hee found not that wood by chance but the Lord shewed it him 4. Hee addeth that when the people asked what need theâ—e was to change the water he cast not in the wood but commanded them to draw out a great quantity of the water and then the rest would be sweet and they did so But Moses sheweth how the waters became sweet by casting in the tree 5. Hee misreporteth the story concerning the pleasant place of Elim saying that a farre off it seemed a delectable place but when they came neere â—â—â—â—llit omnium expectationem It deceived the expectation of all 6. Hee saith further that the palme trees were
not Admodum proâ—â—ra propter loci ariditatem That the palmes were not very tall because of the drinesse of the place wherein he seemeth to follow the Septuagint that there were seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trunkes of palmes But the text sheweth that it was a watry place where were twelve fountaines and therefore the Palmes there growing were like to be goodly trees And if they were such stubs and stumps of 〈◊〉 neither profitable for shadow or fruit Moses would not have made such a speciall mention thereof both here and Num. 33.7 Iosephus goeth on and telleth that these twelve fountaines were not sufficient Vt humiditaâ—em terrâ— subministrurent To minister moisture to the earth But the contrary is shewed before quast 52. and it seemeth it was a warry and commodious place because it is said they camped there by the waters 8. Iosephus also writeth that in this place for want of food the people murmured against Moses whereas their murmuring for want of food was afterward in the desert of Sur chap. 16.1 And thus far of the questions doubts and difficulties which this Chapter as wee have seene hath plentifully afforded 4. Places of doctrine 1. Doct. All proceedeth of Gods mercy Vers. 13. THou wilt by thy mercy carry this people Whatsoever the Lord doth for his people proceedeth of his love only and mercie not of any merit or desert in them Simler As Iacob confesseth he was not worthy of the mercy and truth which the Lord had shewed him 2. Doct. All both men and women must set forth Gods praise Vers. 20. ANd all the womâ—n came out after her In that not only the men but women also here did sâ—ng and set forth Gods praise it sheweth that all in generall both men and women should â—ee exercised in singing to the praise of God as the Prophet David exhorteth all people to praise the Lord Psalm 147. both young men and maids old men and children Psal. 148. Ferus 3. Doct. Of the lawfull use of Church Musike and how it ought to be limited THey came out with timbrels As hence it may be gathered that there is a commendable use of Musike both in voice and Instrument in the publike service of God So here certaine rules are prescribed which serve for the moderation and limitation of Church Musike 1. That according to the Apostles rule all things are to be done to edifying as here Miriam and the rest so sing as they are understood for the women answered the men and the women answered themselves in singing So he that singeth in the Church should so sing as that hee both edifie himselfe and others Augustine saith concerning the hearer Si sonum non sensum libido audiendi desideret improbatur If he that heareth regard the sound more than the sense it is to be reproved Cont. Iulian. lib. 4. cap. 14. And touching the Singer Bernard thus confesseth Saepe ad sacrum mysterium vocem 〈◊〉 fregi ut dulcius cantarâ—m magis delectaâ—ar in vocis modulatione quà m in cordis compunctione Oftentimes in the sacred mystery I did marble with my voice to sing more sweetly I delighted more in tuning the voice than in turning my heart Hee acknowledgeth this to have beene a fault in himselfe and so is it in all such singers as use the like 2. Another rule is that all things should bee done in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and with a comely grace 1. Cor. 14.40 Miriam being a prophetesse with the rest did sing after a sober manner as it became a grave Matrone or Prophetesse so should Church Musike expressed by voice or Instrument bee grave and sober not with divisions and running catches and curious warbling and breaking of the voice As Augustine well saith Sobriâ— psalâ—â—â—â— in ecclesia divin◠〈◊〉 Prophetarum Wee doe sing soberly in the Church the divine songs of the Prophets Epistâ—l 119. cap. 19.3 The Apostle addeth a third rule that all things should bee done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order And this is agreeable to order that things most necessary in the service of God should have the first and the chiefest place Musike then should bee used and ordered in the Church as that it hinder not the preaching of the Word neither take up that time which should bee spent in spirituall instruction and in edifying of mens soules There is no comparison betweene preaching and singing in the Church like as S. Paul preferreth five words spoke with understanding to the instruction of others before ten thousand words uttâ—red in a strange tongue 1. Cor. 14.19 such oddes there is betweene lively and edifying preaching and dumbe tunes and unedifying songes This abuse hath beene espied even in the popish Church when other necessary parts of Gods service as prayers and thankesgiving were many times omitted because of the Organe play and tedious Church-musike and it is censured in these words Illud non rectè fit in quibusdam ecclesâ—â— This is not well done in certaine Churches c. Coloniens part 2. chap. 12. 4. Doct. Of the lawfulnesse of Physike and the abuses thereof Vers. 27. I The Lord am thy heaâ—er or Physician By this that the Lord giveth himselfe this title the honourable science of Physike is commended The Physician is to bee honoured in the time of health against the day of sicknesse Luke is called the beloved Physician Colos. 4.10 He would not being called to be an Evangelist retaine a calling either unlawfull or dishonourable to his profession Ecclesiasticus well adviseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour thy Physician not the science of Physike but the abuse of Physicians is to be condemned And there are two generall faults in that calling one is in the professors and practicioners themselves if they be not faithfull but make long cures to inrich themselves and impoverish their patients as that poore woman was handled which had beene troubled with a bloudy issuâ— twelve yeeres and had spent all she had the text saith Shee had suffered many things of the Physicians and had spent all she had and it availed her nothing but she became much worse Mark 5.26 where foure inconveniences are set downe that came by the fraud of the Physicians the prolonging of the disease the putting of her body to paine the wasting of her substance the increasing of her disease The other fault is in patients when they trust to Physicians and forget God as Asa did 2. Chron. 15.13 who can worke without Physicians but they can doe nothing without him 5. Doct. That is only right which the Lord commandeth Vers. 26. IF thou wilt doe that which is right in his sight and give care to his commandement Tunc rectum est opus hominiâ— cum eo modo fit quo Deus jubet Then a mans worke is right when it is done as the Lord biddeth Pellican For that is not right which seemeth good in a mans owne eyes but what is approved of God as the Lord by
these things flesh and bread which the people murmured for observeth the same order which they did in their murmuring they first complained for the want of their flesh poâ— and then for the scarcity of bread vers 3. QUEST XI Whether the rocke were first striken to bring out water or the flesh and bread first sent RVpertus here also moveth another doubt out of the 78. Psalme vers 20. Behold hee smote the rocke that the water gushed out c. can he give bread also and prepare flesh for his people For here the Prophet seemeth to invert the order of these miracles that first the rocke was smitten whereout the water gushed and that afterward the flesh and bread was given whereas the striking of the rocke followeth in the next chapter Exod. 17. 1. To this question he answereth by a distinction that Moses report of these miracles is historicall setting downe the order of time wherein they were done but the other in the Psalme is propheticall applied unto Christ the flowing of the waters out of the rocke signifieth the passion of Christ and the baptising into his death the Manna shadowed forth the Eucharist in the eating of his body now first we must be baptised in the name of Christ before we can be partakers of his body and bloud in the Eucharist 2. But wee need not for the dissolving of this question to runne unto any such mysticall sense for the people murmured twice for flesh once in the desert of Sin as is here expressed another time in Kibroth hattavah Num. 11. the first of these murmurings went before the smiting of the rocke in Râ—phidim the other followed after and of the latter speaketh the Prophet here when the Lord sent a fire among the people for their murmuring which was not done now but it happened afterward in the other murmuring as the story is extant Numb 11.1 And of the former sending of Manna and flesh speaketh the Prophet afterward in the same Psalme vers 24. Hee had rained 〈◊〉 Manna c. QUEST XII Why Moses biddeth Aaron to speake to the people and doth it not himselfe Vers. 9. ANd Moses said unto Aaron c. 1. Some thinke that Moses vouchsafeth not to speake unto this unworthy and unthankfull people and therefore appointeth Aaron to speake Pellican But this can be no reason because afterward Moses speaketh unto the people himselfe vers 15. 2. Some thinke that it was Aarons office to speake unto the people for God had made him Moses mouth chap. 4.16 and as Moses Prophet chap. 7.1 But although this order was observed in Egypt that the Lord spake to Moses Moses to Aaron Aaron to Pharaoh and to the Egyptians yet after they were come out of Egypt Moses used himselfe to speake unto the people as appeareth chap. 12.13 and 14. where it is said vers 31. They beleeved the Lord and his servant Moses 3. Therefore this rather was the cause why Moses thus spake unto Aaron because when these words were to be uttered Moses was to be with the Lord when his glory appeared in the cloud this then was the order wherein these things were done hitherto rehearsed in this Chapter First after the people had murmured then the Lord spake to Moses vers 4. which might be betimes in the morning after that Moses and Aaron spake to the people vers 6. then Moses gave that charge to Aaron of speaking further to the people vers â— This being done Moses went unto the place where the Lord appeared in the cloud Tostat. 4. Now Aaron spake unto all the Congregation either in calling the Elders and Rulers together who should speake to the people or else in causing himselfe proclamation to be made and notice to be given to the people which is most like for this might be sooner done and as all the people had murmured so it was fit they should all present themselves before the Lord. Tostat. ibid. QUEST XIII How the people are bid to draw neere before the Lord. Vers. 9. DRaw neere before the Lord. 1. The Lord in respect of his divine essence is every where and not in one place more than in another but by reason of some new effect and extraordinary manifestation of his presence he is said to be rather in one place than in another As here hee is said to bee in the cloud because there hee shewed his glory Tostat. 2. The people are called before the Lord which Pellican understandeth of the assembly and congregation where they should heare the Lords Prophets speake unto them but it is rather understood of Gods presence in the cloud that all the people should come forth of their tents and turne themselves toward the wildernesse and so behold the glory of God which appeared unto them as followeth in the tenth verse Tostat. Iun. For as yet there was neither Arke nor Tabernacle where they should appeare before the Lord. Simlerus QUEST XIV What cloud it was wherein the Lord appeared Vers. 10. THe glory of the Lord appeared in the cloud 1. Some thinke that this was not that cloud whereby the Lord directed the journeyes of his people but another because that cloud stood over the hoast but this was toward the wildernesse but this is no good argument for that cloud which did lead them went before them sometime neerer sometime further off 2. Others thinke that this was the cloud which rested upon Moses Tabernacle before the great Tabernacle was made which is mentioned chap. 33.7 but this is uncertaine Ex Tostat. 3. Therefore without further question it was none other cloud than that which was their guid which in the day was a cloudy piller in the night a piller of fire which was an evident testimony of Gods presence Iun. Oleaster Yet it is to be thought Gloriam Dei in solitâ— modo patefactam c. That the glory of God was manifested otherwise than it 〈◊〉 that iâ— in a more fearefull manner the more to terrifie the people Calvin Simler QUEST XV. When the Lord thus spake to Moses Vers. 11. FOr the Lord had spoken to Moses c. 1. Some thinke that Moses after he had given Aaron charge to speake to the people and was gone to appeare before the Lord that then the Lord spake thus to Moses which words he returning againe delivered to the people Tostat. But here is no mention that Moses spake those words in this place to the people only it is said The Lord spake or had spoken 2. Therefore it is the better opinion that the Lord had thus spoken unto Moses before he spake thus unto the people vers 6 7. but here it is expressely mentioned to shew Moses faithfulnesse that hee delivered nothing to the people but what he had received from God for here the very same words almost are rehearsed which Moses before had uttered to the people it is therefore better expressed in the prâ—terpluperfect tense dixerat the Lord had said Sit
Simler Vatab. Genâ—vens QUEST XVI What manner of fowles were sent whether they were Quailes Vers. 13. AT even the Quailes came c. 1. The Septuagint translate the Hebrew word shâ—la◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ortygometrâ— which is not the Quaile but a bird of a greater sort much bigger but not much unlike a Quaile as Aristotle describeth which is the King and Captaine of the Quailes and goeth before them but the Rabbinesse as David Kimhi Salomon doe take it for the usuall bird called a Quaile 2. But this doubt will be made because both Pliniâ— and Solinus doe write that the Quaile is but unwholesome flesh because it feedeth of poisonfull herbes and Galeâ—e saith that the Quaile eateth of Helleborus and beside they say that it hath the falling sicknesse and the claw thereof is used to hang about their neckes that are troubled with that disease But hereunto it may be answered that many fowles which feed of grosse and unwholesome meat yet doe yeeld wholesome and nourishing flesh for mans food and wee see by experience that the Quaile is held to be dainty meat and found to bee nourishing and not much unlike the Partridge and therefore Aristotle treateth of them both in one and the same Chapter Simler And further if it were admitted that the Quaile is of it selfe no wholesome meat who doubteth but that the Creator which sent them could make them wholesome and savoury to his people Pelarg. 3. Therefore the Lord rather in sending Quailes not beefes or sheepe or such other grosser flesh doth therein shew his power that was able to provide for them of the best hee testifieth also his love in sending them the best and he would thereby take occasion of murmuring away which they would have fallen into if God had fed them with the worst and grossest flesh Ferus QUEST XVII Whether the comming of the Quailes were a naturall worke SEcondly it is questioned whether the comming of these Quailes were an ordinary and naturall thing 1. Seeing that those Arabian coasts doe abound with such kind of fowles and Plinie writeth that they use to passe over the seas in such numbers that resting upon the masteâ— of ships they put them in danger of drowning and in Italy in the sea coasts about Pisaâ—â—rus they flock in such numbers that a great sort of them are taken by the inhabitants Beside they use in the spring to fly into the Northerne countries and in the Autumne to returne againe into the Southerly parts and it was now about the spring time when they were sent upon the camp of the Israelites 2. But notwithstanding these allegations this appeareth to have beene a miraculous worke above the ordinary course 1. Because God promised hee would send them flesh but if the Quailes would have come otherwise by ordinary flight such promise needed not to have beene made 2. Though Quailes use to take their flight in great troupes yet for so many to come together to suffice 600. thousand people and more was beyond the compasse and reach of ordinary experience 3. The place also maketh it seeme the more strange for the Quailes living upon the fruits of the earth would not of themselves have taken their flight into barren and desert grounds such as these were but rather unto the fertill and fruitfull countries Simler Pelargus QUEST XVIII Whether this story of the sending of the Quailes and that Num. 11. be all one A Third question remaineth whether this sending of Quailes be the same with that which is mentioned Num. 11. Some thinke that it is the same story though remembred in two sundry places of this opinion seeme to bee Ferus Bâ—rrh Genevens But that these are two divers stories and that the Quailes were two sundry times sent it may appeare by these reasons 1. Because this sending of Quailes was in a divers place from the other this was done in the desert of Sin the other in Kibroth hattavah after they were departed three dayes journey from the wildernesse of Sinai Numb 10.33 and 33.16 Pelarg. 2. These Quailes came in the second moneth on the 15. day but the other after they had received the Law in mount Sinai Simler 3. These Quailes were given but to satisfie them for one time there they are satisfied with them a moneth together Calvin 4. These Quailes onely covered the Campe because they were but to suffice them for once those fell a dayes journey without the hoast on each side because they were to feed on them a moneth together Tostat. quâ—st 5. 5. Here no punishment followed but there the wrath of God was kindled against them and they were smitten with a very great plague while the flesh was betweene their teeth Osiander But here two principall doubts will be moved First Why the people were punished then for lusting after flesh and not now The answer is because God in his fatherly compassion and longanimity did beare with them now but being often provoked with the same sin he will no longer forbeare Osiand Beside their murmuring now being in extreame want destitute of all manner of food was more excusable than the other proceeding of wantonnesse when they were fed with Manna Simler Secondly it will be objected that Moses Numb 11.21 doubteth how the people being 600. thousand should have all flesh given them which Moses would have made no doubt of if the like miracle had beene done before To this it may bee answered 1. That so in Rephidim when the people murmured for water Moses smote the rocke and there came out water yet hee doubted when hee was to strike the rocke againe at another time Numb 20. 2. Beside at the first time the Quailes came but one evening and served but for one refreshing but at the other time the Lord promised that they should have flesh for a moneth together therefore Moses might not simply doubt of the sending of Quailes but that they should be fed with them so long together Simler So then notwithstanding these objections it is evident by the reasons before alleaged that the Quailes were twice sent unto the Israelites and Iosephus also accordingly reporteth this story in two severall places as twice done Lib. 3. Antiquit. cap. 1. and againe cap. 12. This also is warranted by the Psalm 78. vers 20. where mention is made of the streaming of the water out of the rocke before they had flesh given them whereas the first giving of flesh came before that miracle of bringing water out of the rocke Exod. 17. QUEST XIX Whether the Man were a kind of dew Vers. 13. ANd in the morning the dew lay round about the hoast and when the dew that was fallen was ascended c. 1. Some by this dew understand the Manna it selfe which was as a kinde of congealed dew and lay round about the hoast Lyran. But it is evident that beside the Manna there was a dew also together with the which the Man did fall Num. 11.9 2.
have want Philip. 4.12 2. Observ. Against the unprofitable gathering of riches Vers. 20. SOme reserved of it till the morning and it was full of wormes This sheweth that they which corruptly gather riches shall have no profit by them they both scrape them together in this life without comfort and heape them up to their punishment afterward as the Prophet saith to cruell covetous men Thou hast consulted shame to thine owne house by destroying many people and hast sinned against thine owne soule for the stone shall crie out of the wall and the beame out of the timber shall answer it we unto him that buildeth a towne with bloud c. 3. Observ. Worldly and carnall men acknowlege not Gods gifts Vers. 15. THey wist not what it was This is the difference betweene the godly and the wicked they thankfully acknowledge the gifts of God and know from whom they receive them but the other as bruite beasts use the things present before them not praising the Author thereof Oleaster And therefore men of this world are said to have their bellies filled with hid treasure Psal. 17.14 for it is hid unto them who it is that feedeth and filleth their bellies and in this respect the Prophet maketh the unthankfull and ignorant people worse than the oxe That knoweth his owner than the asse which knoweth his masters cribbe but Israel hath not knowne my people hath not understood c. Isay 1.2 4. Observ. Gods benefits are to be had in remembrance Vers. 32. FIll a gomer and keepe it for your posteritie that they may see the bread c. God will not have his worthie and singular benefits to bee committed to oblivion but alwayes thankfully remembred as for the same cause Christ commanded the remainder of the broken meat to be kept which filled 12. baskets after he had fed the multitude that that singular miracle might be had in thankfull remembrance Oleaster 5. Observ. Where ordinary meanes are offered extraordinary must not be sought Vers. 35. THey did eat Manna till they came to the borders c. As soone as they came to helpe themselves sufficiently with the fruits of the earth the Manna ceased which sheweth that extraordinary meanes must not be expected where ordinary are at hand Piscat For this cause our blessed Saviour repelled the tempter which would have had him make bread of stones which was an extraordinary and unwonted way for food CHAP. XVII 1. The method and Argument THis Chapter treateth of two distresses which the Israelites fell into the one of thirst the other of warre In the description of the first these things are orderly declared 1. Their penurie and want of water vers 1. 2. The effects thereof their murmuring begun vers 2. and continued and confirmed vers 3. 3. The remedie against this calamitie 1. Begged and asked of God by Moses prayer vers 4. 2. Promised by the Lord with a description of the manner how Moses accompanied with the Elders should smite the rocke with his rod vers 5. 3. Effected accordingly vers 6. 4. A consequent whereof is this that Moses imposeth a name upon the place to be a memoriall of this miracle In the other part these particulars are set downe 1. The attempt of Amalek against Israel vers 8 2. The manner of resistance partly by externall meanes the preparation of Ioshua against Amalek vers 9.10 partly by spirituall the prayer of Moses with his gesture the lifting up of his hands the letting downe of his hands with the divers event thereof vers 10. and the supporting of his hands vers 11. 3. The successe of this battell the discomfiting of Amalek 4. The event the decree of God against Amalek vers 12. testified by Moses both by his fact in building an Altar and by his speech vers 16. 2. The divers readings Vers. 1. According to the appointment of God I. or word of God L.S.P. commandement or precept of God V.B.G. mouth of God A.H. Vers. 3. To kill me and my children I.V.B.A.P. rather than kill us and our children L.S.G. the word is othi mee not us Vers. 4. Yet a little and they will stone me I.A.P.L.S. they are almost readie to stone me B.G.V. They give the sense rather than the words Vers. 7. He called the place Massa and Meribah I.A.V.G. not Messah and Meribath B. he called the place tentation and contention S.A. he called the place tentation L. Here the other word is wanting and they are proper names not common and appellative Vers. 8. Then came Amalek B.G. cum caeter the Amalekites I. but in the originall it is put in the singular yet taken for the plurall as it is usuall in Scripture Vers. 14. From under heaven B.G.V.A. rather than under heaven L. here the preposition signifying from is omitted or lest it be under heaven A. or from the earth under heaven I. or from that which is under heaven S. These render the sense rather than the words Vers. 15. And he called it Iehovah nissi G. that is the Lord is my banner V. or my banner is of Iehovah I. better than the Lord is my exaltation or lifting up A.L. or my refuge S. or the Lord is he that worketh miracles for me B.C. for ness signifieth a streame or banner Vers. 16. The hand is on the seate of God B. or the hand is on the throne of the Lord. A.P. better than the Lord hath sworne G. or lift up his hand to sweare V. the sense rather than the words or with a secret hand the Lord fighteth S. or because the hand of Amalek is against the throne of Iah I. here Amalek is added or the hand is onely of the Lord solius Domini L. Here one word is mistaken for another solius for solii 3. The explanation of doubtfull and difficult questions QUEST I. Why some mansion places are omitted here Vers. 1. THey camped in Rephidim 1. They came from the wildernesse of Sin by divers countries for betweene Sin and Rephidim there were two stations beside here omitted Dophka Alush Numb 33.13 14. Iun. 2. Sin is here taken for one speciall station but it is the name in generall of all that desert unto Sinai Gloss. ordin 3. These two stations are omitted and many beside for whereas there are 42. mansion places reckoned in all Num. 33. not above 15. are specially mentioned before in the historie as it is set forth in this booke and Numbers because those places are specially noted wherein any notable accident befell as in Marah the bitternesse of the water in Elim the Palme trees in the desert of Sin the Manna in Rephidim the issuing of the water out of the rocke and some other beside Tostat. quast 1. 4. There are also more names of places rehearsed in the storie than are numbred in the Catalogue of their stantions Num. 33. as Mattanah Nahaliel Bamoth Numb 21. but all those were not the names of the mansion
c. Tostat. quast 2. 5. Moses objecteth his danger that he might the sooner obtaine his desire Oleaster QUEST VI. Why Moses is bid to take the Elders with him Vers. 5. TAke with thee of the Elders of Israel 1. The vulgar people were not thought worthy because of their murmuring to see the miracle which God was about to worke for them and therefore he is bidden to take the Elders Simler Or because the Elders might be murmurers also with the rest they are called to bee eie witnesses of this great worke that they might see and testifie that water was brought forth out of the rocke where there was none before Ferus Tostat. Galas 3. That being men of authoritie they might be able better to instruct and certifie the people Iun. 4. And God hereby would establish an order for government that Princes should bee assisted with grave counsellers neither to doe things of their owne head as Saul did Ferus Nor to despise the counsell of the wise and ancient and to follow the rash and headstrong as Rehoboam did to his cost QUEST VII Why Moses is bid to take his rod. Vers. 5. ANd the rod wherewith thou smotest the river 1. Rab. Salomon to whom subscribeth Lyranus thinketh that Moses is bid to take the rod because some of the Israelites thought that rod had power onely to bring plagues as it did upon the Egyptians and not blessings but that was no reason for before this Moses used that rod in dividing the waters of the red sea to deliver the people of Israel out of the hand of their enemies which was a great blessing Tostat. 2. Therefore that was not the reason but because it pleased God to use this organe and instrument at this time Tostat. And to get Moses the greater authority with the people hee is bid to smite the rock with the rod whereas God could have brought forth the water without any such meanes Pelarg. And the Lord did it also to confirme the faith of the Elders when they saw this rod in the hand of Moses whereby he had wrought great wonders especially in the waters Simler 3. By the river and floud we are not to understand the sea but the river of Egypt which is here remembred because it was first of the Egyptian plagues and though Aaron smote the river and not Moses yet he is said to doe it because it was done by his direction Iun. Tostat. Aaron percussit authoritate mandato Mosis Aaron smote it by the authoritie and at the commandement of Moses August quast 64. in Exod. so also Lyran. QUEST VIII Whether it be all one storie of smiting the rock Exod. 17. and Num. 20. or divers FUrther whereas the like storie of bringing waters out of the rock is penned by Moses Numb 20. the question is whether it were one and the same act 1. Some thinke that in both places there is a narration of one and the same fact as Procopius upon this place with others of which opinion these may be the reasons 1. Because it would seeme strange if Moses had once before done the like that he would have doubted the second time as he doth Num. 20. 2. The people there object Wherefore hast thou brought us out of Egypt Whereas all of that generation were dead before that came out of Egypt they onely excepted which were then young 3. The name which Moses giveth to the place in both stories is the same namely Meribah Contra. 1. Moses might be doubtfull the second time in respect of the unworthinesse of the people fearing the Lord would not shew his power because of their unthankfulnesse and therefore he saith the Lord was angrie with him for their sakes Deut. 3.26 2. the offspring of those which were dead might so complaine because if their fathers had not come out of Egypt they had remained there still 3. The same name may be given unto divers places and yet herein there was a difference for the place in Rephidim was called both Massah and Meribah tentation and contention the other Meribah onely 2. Wherefore the sounder opinion is that these two stories were divers and that Moses smote the rocke two sundrie times which may appeare to be so by these reasons 1. The place was divers this striking of the rocke was done in Rephidim which was the 11. station Numb 33.14 but the other was in the desert of Sin the 33. station Numb 33.36 2. The time was divers this miracle was done in the first yeare after their departure out of Egypt the other in the 40. yeare for in the very next station Aaron died in the 5. moneth of the 40. yeare Numb 33.38 3. In the other storie Moses was somewhat doubtfull and therein displeased God and was reproved but here he is found firme and faithfull 4. Here he onely taketh the Elders with him but there the Lord biddeth him to gather together the whole congregation 5. This miracle was wrought by the rod wherewith Moses had wrought wonders in Egypt the other with Aarons rod that budded and was laid up before the Lord Numb 27. for Moses is said to have taken it from before the Lord Numb 20.9 Iun. By these reasons the stories appeare to be divers Simler Osiander QUEST IX Of the mount Choreb Vers. 6. I Will stand before thee upon the rocke in Hereb 1. Some take Horeb or Choreb to be the top of the mount Sinai but that cannot be for they were not yet come unto mount Sinai much lesse unto the top of the mount 2. Some thinke that Choreb and Sinai were all one but this was another place yet called by the same name Lyran. Tostat. But that this was the same Choreb which was called the mount of God chap. 3.1 appeareth in the next chap. vers 5. where it is said they camped by the mount of God 3. Some other thinke that Sinai was the name of the whole plaine or desert wherein there were many hils and mountains whereof Choreb was one Oleaster in 3. cap. Exod. But this opinion is controuled chap. 19.11 where the very hill it selfe is called mount Sinai 4. Therefore the more probable opinion is that all that hillie tract or circuite was called Choreb of the drines of the ground where Sinai was situate Iun. Or that hillie tract might beare the name of Choreb on the one side toward the West and the name Sinai toward the East Simler QUEST X. Whether the water out of the rock did still follow the Israelites Vers. 6. THou shalt smite the rocke and water shall come out of it The Apostle saith that the rocke followed them 1 Cor. 10 4. 1. Some thinke that this is spoken of Christ the spirituall rocke that did still accompanie them but the Apostle meaneth that rocke whereof they dranke which he called spirituall because it signified Christ. 2. Some will have the water of this rocke still to follow the Israelites to serve thrir necessarie use as Tertullian
calleth it Aquam comitem the water that did accompany them but this cannot be admitted for afterward Moses smote a rocke in another place Numb 20. and in another place they digged a well for water Numb 21.17 which needed not to have beene done if the water still followed them 3. Neither yet is it like that this water did onely satisfie their present necessity in that place Osiander For it came forth abundantly and so ran along and if in that place onely it had refreshed them that whole circuite being barren and drie they should oft soone againe have beene in distresse for want of water 4. Therefore I condescend to their opinion that thinke this was not Vnim diâ—i beneficium a benefit for one day or place but that they had use of this water afterward in their journeye Bâ—za 5. But whether this river or streame runneth still to this day and watereth all that valley which before was drie as Tostatus thinketh quast 3. I leave as doubtfull thinking rather that it ceased as the Manna did being appointed onely for a supplie of their present necessity QUEST XI What nation the Amalekites were and how they set upon Israel Vers. 8. THen came Amalek 1. The singular number is here put for the plurall Amalek for the Amalekites for one man could not bid battell to a whole host Tostat. 2. Amalek the father of this nation was the sonne of Eliphaz the sonne of Esau by his concubine Timna Gen. 36.12 Mention is made of the countrie of the Amalekites in Abrahams time Gen. 14.7 but that is by a prolepsis the countrie is called by that name which it had when Moses writ that storie not when these things were done Simler 3. Some take these Amalekites to bee the same with the Ismaelites and Saracens Gloss. ordinâ—r They rather belonged to the Idumeans or Edomites but dwelled apart from them in a part of Arabia by themselves Tostat. They inhabited the region Gobolitis and the citie Para Ioseph lib. 3. cap. 2. They are thought to be the same with the Arabians called Autai Zeigler 4. The manner how Amalek set upon Israel is declared Deut. 25.18 how they set upon the hinmost of them the tayle of the armie where followed the women and children when they were faint and weary whereas it had beene their part rather to have met them with bread and water Like as Shemei cast stones at David and railed upon him being already afflicted and pursued of his wicked sonne and as the Jewes insulted over Christ hanging in torment upon the crosse and gave him vineger and gall to drinke Marbach 5. These Amalekites were the first of all nations that set upon Israel when they came out of Egypt And therefore Balaam thus prophesieth of them Amalek the first of the nations his latter and shall be destruction Numb 24.20 As they were the first that assaulted Israel so their destruction should not be behind Ferus 6. Twice did the Amalekites encounter with Israel once by stealth striking the hinmost of them and this was in Rephidim another time they fell upon them being joyned with the Cananites while Israel abode in Cadesh barneah Numb 14. Tostat. 7. This Amalek is not unfitly by some made a representation and lively image of Satan who lieth in the way to hinder all true Israelites in their way to the heavenly Canaan Gloss. interlin QUEST XII The reasons which moved the Amalekites to set upon the Israelites THe causes why Amalek did thus lie in waite for Israel were these 1. Some thinke they did it Vt paterna abdicationis ultâ—res essent to revenge their father Esaus quarrell for the losse of the birthright Calvin But this was no wrong offered to Esau seeing he sold his birthright and so willingly left it and this revenge rather belonged to the Edomites if there had beene any wrong done which were the right offspring of Esau whereas the Amalekites came by a concubine Simler 2. Some thinke that the Amalekites did it of envie to hinder them from the possession of Canaan their promised inheritance Marbach But it is not like that they had any such perswasion that ever they should conquer Canaan but yet it is very like that there remained some envie and hatred in them against the Israelites as there was in Esau toward Iacob 4. Therefore the Amalekites might feare their owne countrie lest the Israelites should set upon them and therefore combined themselves with other nations against them to prevent all danger Ioseph 5. As also they not onely enterprised this of a malicious but of a covetous mind also as it is the manner of the Arabians to rob and spoile those that goe by the way thinking to enrich themselves by the prey and spoile of the Israelites these were the causes which moved the Amalekites 6. But on Gods behalfe the reasons were these that he might exercise his people with new crosses lest through ease and idlenesse they might wax wanton Pelarg. That they might have experience of the goodnesse of God which still added benefits to benefits Ferus That they might by this meanes â—e made more expert and animated against their enemies whom they should afterward encounter Lyran. Tostat. And by this meanes the Israelites also were furnished and provided of armour and other necessaries by the spoile of the Amalekites Ferus Lyranus Marbach QUEST XIII Why Moses goeth not himselfe to battell but appointeth Ioshua Vers. 9. ANd Moses said to Ioshua 1. Moses goeth not himselfe to battell propter senium because of his age he was now 80. yeare old Ferus 2. And Quia novit officium suum spirituale magis esse quà m mundanum c. He knew that his office was spirituall rather than worldly Marbach 3. Hee therefore appointeth Ioshua in his place whose courage and faithfulnesse hee had experience of Tostat. As also because he was to bring the people into the land of Canaan and to fight the Lords battels it was fit that the people should be used and acquainted with his government and command Simler 5. As also Moses stayeth behind that he might attend unto prayer and use spirituall meanes whith he knew would more prevaile than all externall force Simler 6. Beside this doth notably shadow forth the excellency and preeminence of the Gospell before the law for by this that Ioshua and not Moses encountereth with Amalek and prevaileth against him was prefigured Quod non lex nos ab hostibus liberaret sed Iesus Christus That not the law could deliver us from our enemies but Iesus Christ. Ferus QUEST XIV Whether this Hur were the sonne of Caleb Vers. 10. MOses Aaron and Hur or Chur went up 1. The opinion of some is that this Hur was the sonne of Caleb and Miriam Moses and Aarons sister who they say was also called Ephrata whom Caleb married after his wife Azuba 1 Chron. 2.20 Contra. But this cannot be for divers reasons 1. Miriam was elder than Moses by 13. or
use to lift up their hand when they take an oath as Abraham Gen. 14.22 so the like phrase is used of God as Deut. 32.40 I lift up mine hand to heaven and say I live for ever Iun. Analys Borrh. Pellican For divers formes are set forth in the Scripture of the Lords oath sometime hee sweareth by himselfe Gen. 22.16 sometime by his excellencie Amos 8.7 sometime by his life Ezech. 18.3 As I live saith the Lord and by lifting up his hand to heaven Deut. 32.40 and by his throne as in this place Oleaster 7. So by this oath the Lord confirmeth his sentence against Amalek that hee will have warre against him from generation to generation that is continually till hee have made an end of him which was fulfilled partly under the Judges and under the Kings specially Saul and David and under the Persian government for Hamon who was subdued by Ester was an Agagite that is an Amalekite of the posteritie of Agag Simler Iunius 4. Places of Doctrine 1. Doct. Christ is the rocke whereout issueth the waters of life Vers. 6. THou shalt smite the rocke and water shall runne out of it This rocke is interpreted to be Christ by the Apostle 1 Cor. 10.4 The rocke was Christ Christ is diversly said to bee a rocke he is a most sure rocke against the which the gates of hell shall not prevaile Matth. 16.18 hee is a rocke of offence to the wicked and unbeleevers Rom. 9.22 Behold I lay in Sion a stumbling blocke and a rocke to make men fall hee is a rocke upon the which the faithfull doe relie 1 Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious and he that beleeveth therein shall not bee ashamed hee is a rocke or stone of judgement that upon whom it falleth it grindeth them to powder Matth. 21.44 This rocke giveth us water of life First his most precious bloud which issued out of his side whereby we are cleansed Secondly the Spirit of grace which is the water of life as it is interpreted Ioh. 8.38 He that beleeveth in me out of his bellie shall flow rivers of waters of life this spake he of the Spirit which they that beleeve in him should receive c. The people asked this water of Moses but he could not give it them they receive it out of the rocke Ferus 2. Doct. It is lawfull for Christians to defend themselves by warre Vers. 9. MOses said to Ioshua chuse us out men and goe fight Hence is proved the lawfulnesse of warre against the Anabaptists which denie the use of armour and weapons unto Christians Pelarg It is lawfull for the people of God to defend themselves with weapons against their enemies Piscat For Moses doth here nothing of himselfe but by Gods direction 3. Doct. Reverent outward gesture to be used in prayer Vers. 11. ANd when Moses lift up his hands c. A comely reverent gesture is to be used in prayer to stir up the devotion of the minde as Moses lift up his hands Salomon bowed the knee our blessed Saviour fell upon his face Ferus 5. Places of confutation 1. Conf. Against the doctrine of merits Vers. 3. ANd the people murmured c. Upon these words Rupertus hath this good note Non ergo ille populus glorietur quod pro suis meritis magnificaverit cum Dominus c. Let not therefore that people baast that God hath magnified them for their merits Neither did the Lord looke upon the Gentiles in making them his people for any worthinesse in them but for his owne mercie sake hath he called us to the knowledge of his truth for otherwise what we are in our selves the Apostle sheweth in the Psalme They have all gone out of the way c. there is none that doth good no not one Rom. 3.12 2. Conf. That signes and ceremonies doe not actually conferre grace Vers. 6. BEhold I will stand there in the rocke before thee Otherwise if God had not concurred with that outward act and ceremonie in smiting the rocke with the rod and given force and efficacie unto it Irrita fuisset lusoria rupis percussio The smiting of the rocke had beene in vaine and trifling Calvin We see then that ceremonies have no efficacie or activitie of themselves they cannot conferre and give grace as the Romanists teach but the Spirit and word of God concurring giveth operation unto the externall signes as here by Gods standing upon the rocke not by Moses striking of the rocke the waters gushed out so wee are cleansed by the washing of water as the Apostle saith but yet through the Word Ephes. 5.26 3. Conf. That the wicked cannot eat or drinke the bodie and bloud of Christ in the Eucharist Vers. 6. THat the people may drinke Osiander holding with the rest of the Lutherans the carnall presence of Christ in the Eucharist upon these words giveth this corrupt glosse Sicut inter Israelitas multi erant impii c. As among the Israelites there were many wicked men which did draw water out of the rocke which notwithstanding entred not into the land of Canaan but fell in the wildernesse 1 Cor. 10. So among Christians many doe drinke and eat the bodie and bloud of Christ which for their unbeleefe shall not enter into life eternall His position here with the rest of the Consubstantialists is therein agreeing with the Romanists that the wicked and unbeleevers doe eat and drinke the very bodie and bloud of Christ. Contra. 1. But first he should have proved out of this place that there is a carnall and corporall presence of Christs body and bloud in the Eucharist before the other assertion can have any place that the wicked are partakers of it But this text maketh directly against that carnall and grosse conceit for as Christ saith of the bread which hee brake to his disciples This is my body which is the chiefe text they have whereupon to ground that fansie so S. Paul saith this rocke was Christ like as then neither the rocke was verily Christs body nor the water thereout issuing his bloud but onely in signification and representation so the bread and wine are lively demonstrative and exhibiting signes of the body and bloud of Christ to the faith of the receiver and no otherwise 2. The other position is directly opposite to the Scripture Whosoever eateth my flesh and drinketh my bloud hath eternall life Ioh. 6.54 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him vers 56. Hee that eateth mee even hee shall live by me But the wicked and unbeleevers neither have eternall life neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith as the Apostle saith I live by the faith in the Sonne of God Galath 2.20 therefore they cannot eat or drinke the body and bloud of Christ. 6. Places of Morall Observations 1. Observ. That one
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
men to governe under them and yet they must have their owne eares open also to the complaints of their subjects as here Moses hath By this councell of Iethro approved of God and accepted by Moses wee see it both lawfull and necessary for Princes and chiefe Magistrates to have their inferiour and helping Ministers of the Kingdome Oleaster And that we are bound to yeeld obedience both unto the King As to the superiour and unto governours as those which are sent of him for the punishment of evill doers and for the praise of them that doe well 1. Pet. 2.13 14. 5. Places of Confutation 1. Confut. That wife and children are no impediment to the calling of Ministers Vers. 2. THen Iethro tooke Zipporah Moses wife Some hereupon give this note Quòd Moses ex illo tempore quo prophetare incepit uxorem concubitu non cognovit That Moses from that time when he began to prophesie did not know his wife carnally Lippoman ex Epiphan And another saith Moses non accedebat ad uxorem propter frequens colloquium Dei That Moses came not to his wife because he often talked with God Tostat. quast 2. in margine Oleaster also doth collect thus Quam onerosum sit murrimonium hâ—c ostenditur c. Here it is shewed how burdensome marriage is seeing Moses after he had sent his wife away had no great care to fetch her againe Contra. 1. Against Epiphanius may bee opposed the judgement of Chrysostome who concludeth the contrary upon this example of Moses Vis cognoscere quod nihil nocet uxorem habere pueros Moses nonne uxorem habuit liberos Wilt thou know that it hindereth not to have wife and children Moses had both wife and children And then he maketh an eloquent comparison betweene married Moses and unmarried Elias Moses brought Manna from heaven Elias fire Moses divided the sea and Elias was taken up by a fiery chariot into heaven Vidisti Heliam aurigam in aëre vidisti Mosen in mari viatorem Thou hast seene Elias a chariot man in the aire and thou hast seene Moses making a way in the sea did virginity hurt the one or wife and children hinder the other He addeth further Vides quòd Petrus uxorem habuit ne incuses nuptias You see that Peter had a wife because mention is made of his wives mother in the Gospell then blame not marriage By this testimony it plentifully appeareth that Moses after hee was entred into his propheticall office found no impediment by having wife and children and therefore did not abandon their company 2. Concerning Tostatus assertion I answer him out of his owne words for though his marginall note be generally and at large set downe That Moses came not to his wife that is at all yet it is qualified in his text Rarissimè accedebat ad uxorem Hee very seldome came to his wife he did not utterly then forsake her company And that instance which hee giveth of the exception that Aaron and Miriam tooke against Moses because of his wife maketh flat against him Num. 12. For if Moses had not used her still as his wife they could not have pretended nor taken any such occasion to quarrell 3. Oleaster may be answered out of his owne words for in the same place upon Iethros bringing of Moses wife he giveth this note Vbi simul dicemur non esse permittendam uxorem sine viro suo esse Where we are also taught that a wife is not to be permitted to be without her husband But to what end is the cohabitation of the husband and wife else required then that they should the one enjoy the other for otherwise it is all one as if they were apart or asunder 4. Only this example of Moses in sending backe his wife before upon her discontent and absenting himselfe from her for a while sheweth that it is the duty of all that are called To remove from them in a lawfull sort those hinderers preferring the Lords worke before their affection B. Babington As Moses did but for a time leave his wife while he was imployed in that waighty embassage to Pharaoh in Egypt which kinde of sequestration for a time for holy workes the Apostle alloweth not a finall separation but willeth that they come together againe Defraud not one another saith the Apostle except it be with consent for a time that you may give your selves to fasting and prayer and againe come together that Satan tempt you not for your incontinency Likewise this example sheweth That it is a grievous offence for either wives or others to be an hinderance to men in their duties enjoyned them by God B. Babington 2. Confut. Against the heresie of the Manichees of two contrary natures Vers. 19. HEare now my voyce and I will give thee councell c. By this example Hierome confuteth that heresie and wicked opinion of the Manichees that did hold there were two natures contrary the one to the other the good and bad If a good tree saith he never bringeth forth evill fruit Quomodo Moses arbor bona peccaverit ad aquam contradictionis How did Moses a good tree sinne at the waters of strife Aut qua consequentia Iethro socer Moses arbor mala c. dederit Mosi consilium borum Or what consequence is there that Iethro Moses father in law being an evill tree who beleeved not in the God of Israel gave unto Moses good councell Hieromes argument standeth thus the nature of a thing cannot be changed but a good man may be changed to evill and an evill tree to be good therefore it is not of their nature that they are evill that is as their nature was created of God wherefore that a man is evill it is not by his created nature but his corrupted nature that he is good it is not by his corrupted but his corrected nature 3. Confut. Of Cajetane that condemneth the regiment of women Vers. 21. PRovide men of courage c. Cajetane here giveth this corrupt note Viros inquit non mulieres quia regimen mulierum pessimum est Men saith he not women because their government is worst of all so that to speake according to the common course of nature no vertue is said to be in women septim Ethicor. Contra. 1. This is but a bad consequent Women are not to bee elected or chosen to government therefore their government is bad for though women come not by election to the place of government yet either it may fall to them by succession as Zelophechuds inheritance descended to his daughters Numb 27. or they may be extraordinarily designed and appointed to be governours as Deborah Iud. 5. and directers as Huldah the Prophetesse under Iosias 2. Neither doth it follow Women are not fit to be chosen Judges and Officers of a Kingdome therefore they may not be Queenes and Princes these here chosen were elected to be Officers of ministry not of regality and principality 3. As
Gloss. interlinar Si quis lapsus in haresim c. If any being fallen into heresie or blasphemy doe abuse the sacred Scriptures he shall perish eternally But there is no certainty in these devised allegories neither will the text warrant them therefore I will not insist upon them QUEST XXVI Whether at any time it were lawfull for the people to goe up to the mountaine Vers. 13. WHen the horne bloweth long they shall come up into the mountaine 1. Some thinke that after the Lord was gone from the mount then Moses commanded by the sounding of an horne to give notice to the people thereof that the people might then come up into the mountaine Cajetan Simler But it is rather to be understood of the sound of a trumpet which the Lord caused to bee heard by the ministry of the Angels Osiand Hugo de S. Victor As vers 16. mention is made of a sound of a trumpet which was a signe of Gods presence 2. The Septuagint and Chalde reade When the trumpet shall cease then the people may goe up but the word is mashac which signifieth to protract When the sound of the trumpet shall be protracted or blow long they should goe up and to what end should the people goe up when the Lord was gone it would but have shewed their curiosity to gaze upon the place where the Lord shewed himselfe especially seeing as Iosephus writeth it was such an high hill aâ— that it did not only Ascensus hominum sed aspectus defatigare Weary not only their going up but their very sight And after the trumpet had sounded the people were bid to returne into their tents Deut. 5.3 and so to goe from the hill therefore not to come up to the hill Tostat. 3. Iuxius thinketh that this blowing long of the trumpet did signifie an end of that sacred action as in the end of songs the use is to conclude with a long and protracted sound and this he thinketh was done when the camps removed from before Sinai Numb 10. But it was needlesse to give them a signe by the sound of a trumpet then seeing the cloud removed and the Lord spake also to Moses to depart from that place and this was a yeere after but this thing which is here spoken of was by all likelihood presently done 4. Some thinke that they were not simply forbidden to come up into the mountaine but that they should not doe it of themselves they were to expect till they were called Humanam an daciam compescens premit c. So hee doth keepe under humane audacity and stirreth them up to obedience to the voice of God Raban ex Lippoman But it is cleare that the people were absolutely bidden to keepe their bounds and not to goe up into the mount vers 24. 5. Therefore the meaning is that the people when they heard the sound of the trumpet should then come out of their tents unto the bottome of the hill so farre as their limits and marks extended but not beyond Rupert Hugo de S. Victor And this to bee the sense the words following shew that when the sound of the trumpet was exceeding loud vers 16. which is the same mentioned before vers 13. when the horne bloweth long then Moses brought the people forth of the tents to meet the Lord vers 17. that the people might heare the Lord talke with Moses vers 9. and that this was the ascending unto the mount ad ejus radicem non ad cacumen to the bottome not to the top Hugo it may be gathered chap. 24.9 where it is said that Nadab and Abihu and 70. of the Elders went up with Moses and Aaron and yet Moses onely with Ioshua went up to the mountaine vers 13. that is to the top of the hill the other might ascend to some part of the hill about the bottome which was higher than the place where the host was encamped but the bounds and limits which were set they exceeded not Tostat. quaest 8. 6. The morall application is this that as the people came not up to the mount or toward the mount till the trumpet began to sound loud so Ad sacram praedicationis vocem ad superna debet se erigere mens auditorum so the minde of the auditors must be lifted up to things on high at the voyce of preaching Raban The mysticall interpretation also is this This loud sound of the trumpet signifieth the loud sound of the Gospell over all the world whereby wee are called to more full and perfect knowledge of God Lex non ad montem adducere potest illos quos informavit The law cannot bring them to the hill whom it instructeth but the trumpet of the Gospell Procepius Christ also shall call us by the sound of the trump in the last day and we shall meet him in the aire and ascend up unto him and so ever remaine with him as the Apostle teacheth 1 Thess. 4.17 QUEST XXVII Why Moses is not set downe to have reported all to the people which was given him in charge Vers. 15. ANd he said unto the people Moses received two commandements from God that he should sanctifie them and set them marks and bounds with a penaltie of death to them that went beyond them but of this latter hee saith nothing and for the former he maketh mention of not comming at their wives which was not mentioned before But it is not to be thought that Moses being so commended for his faithfulnesse did either conceale any thing of that which was given him in charge or adde any thing But the Scripture useth to avoid needlesse repetitions not to make mention of the same thing twice therefore because this is set downe before in the Lords charge unto Moses it is not rehearsed againe but it is evident vers 23. that Moses had declared that also unto the people what danger there was in passing their bounds And as here in Moses report to the people somewhat is omitted which is spoken of in the charge so at other times some things are reported by Moses which were given in charge but not expressed as chap. 12.22 that clause of sprinkling the doore-posts with hyssop dipped in the bloud was not mentioned in the law of the Passeover before prescribed but onely in Moses relation to the people Tostat. QUEST XXVIII With what water they washed their cloaths Vers. 24. HE sanctified the people and they washed their cloaths 1. Moses is said to sanctifie the people because he declared unto them the will and commandement of God that they should sanctifie themselves and so they did accordingly Tostat. Nihil aliud fecisse legitur quam monnisse ad munditiem Moses is not read to have done any thing else but to have admonished them unto puritie and cleannesse Cajetan 2. By the washing of their cloaths the puritie of their manners is signified Cyrillus Lotione indumentorum corporis puritatem ostendit By the washing of the garments he sheweth the
puritie of the bodie Indumentum enim animae corpus quodam modo est For the bodie is as it were a garment to the soule Raban Vestimenta lavare est opera mundare To wash the garments is to cleanse the works Vestimenta lavare est conscientiam vera fide imbuere to wash the garments is to endue the conscience with faith Lippom. By the washing of the garments is understood Cast it as mentis corporis The chastitie both of bodie and minde Gloss. interlin See more hereof before quest 15. 3. Some thinke that they washed their garments with that purifying water which was made of the ashes of the red Cow prescribed Numb 19. But that is not like for that water was to bee sprinkled against the Tabernacle which was not yet made and Eleazar was to take of the bloud of the Cow with his finger c. But neither Eleazar nor Aaron his father were yet consecrated to the Priesthood therefore they washed their garments with no other than common water at this time Tostat. quaest 9. in 19. cap. QUEST XXIX Why they are commanded not to come at their wives Vers. 15. ANd come not at your wives c. 1. The Latine tanslator readeth Come not neare your wives but your is not in the originall yet it well expresseth the sense for at no time was it lawfull to come neare unto other mens wives Lippom. Some thinke that hereby is meant that wee should not come neare Alicui carnali voluptati vel mundana Any carnall or worldly pleasure when we come neare unto God Gloss. interlin Indeed by this one particular inhibition of one carnall pleasure by the like analogie all other were forbidden but there is a literall inhibiting also of companie and societie with their wives 3. Some give this sense Conjux hîc sensuâ— intelligitur c. The wife is here understood to bee the sense which is joyned unto our nature c. Gregor Nyssen ex Lippom. And so we are bidden to lay aside all carnall sensualitie when we appeare before God But this is to goe from the letter of the text 4. Some make it onely a morall precept that men should abstaine even from lawfull things when they present themselves before God as the Apostle requireth the like of the married couple to abstaine for a time that they may give themselves to fasting prayer 1 Cor. 7. Hieron Rupert Galas but this being a legall injunction contained a further reason than is enforced now in respect of those times 5. So that beside the morall equitie even from lawfull pleasure which bindeth now also in the abstinence for a time from the marriage bed upon occasion of more fervent and extraordinary prayer Marbach there was then also a Legall kind of impuritie and pollution even in the lawfull use of marriage which came by the issue of seed Lavit 15.18 from which kind of Legall pollutions the people were to be sanctified and cleansed at this time Oleaster 6. But that saying of Lyranus is somewhat harsh Licet matrimonialis actus sit licitus tamen annexam habet quandam turpitudinem c. Though the act of the matrimonie be lawfull yet it hath annexed unto it a kind of filthinesse which is excused by the good things in marriage But the Apostle speaketh otherwise That marriage is honourable c. and the bed undefiled Hebr. 13.4 There is then in the undefiled marriage bed no filthinesse or uncleannesse But that other assertion of Lyranus is not much to be misliked Habet annexam depressionem mentis c. It hath also annexed a certaine depression and abasing of the minde because of the vehemencie of carnall delight And therefore they were commanded these three dayes to be sequestred from their wives that their minds might wholly be weaned from carnall delight and bee fixed upon God QUEST XXX Why Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai Vers. 16. ANd the third day c. there was thunder and lightnings c. 1. Moses in many words describeth the comming of the Lord and his appearing in mount Sinai Cupiebat enim virpius quam amplissimis posset verbis c. For this godly man desired in the best manner he could to set forth the magnificence of the comming of the Lord. Ferus Sometime Moses goeth up sometime he commeth downe sometime he goeth up alone and another time Aaron with him and all this he doth Vt pararet Domiâ—â— dignum acceptabilem populum c. To prepare a meete and acceptable people for the Lord Lippom. 2. Beside this large description also delivereth Moses from all suspition of deceit and counterfeiting as though he had fained as other lawgivers among the Heathen that he had conference with God for first this preparation of the people against the third day then the talking of the Lord with Moses in the hearing of all the people which were divers hundred thousands doth shew the truth of this narration Lippom. And these prodigious and extraordinarie signes raised upon the suddaine to cleare Moses In serenâ— die subitò mons tenebris circumdatus c. On a suddaine in a cleare morning the hill was beset round with darknesse and fire burst forth of the middest thereof Gregor Nyssen As it is observed in the destruction of Sodom and Gomorrha by the rising of the Sun and shining upon the earth when Lot entred into Zoar Genes 19.23 that it was a goodly Sun-shine morning when it rained fire and brimstone upon those Cities QUEST XXXI Why it pleased the Lord in this terrible and fearefull manner to appeare with thunder and lightning Vers. 16. THere was thunder and lightning c. 1. Foure signes the Lord sheweth of his comming two were heard the thunder and the sound of the trumpet and two were seene the lightning and the thicke or darke cloud and these appeared in the top of the hill not all over for if the cloud had covered all the hill the people could not have discerned the smoake which was round about upon the hill Cajetan 2. It pleased God in this terrible manner to shew himselfe at the giving of the law for these reasons 1. Because the rude world doth onely esteeme of those things which are done with great shew and magnificence the Lord would in this glorious manner appeare Vt disceret populus cum magni â—stimare That the people should learne highly to esteeme of God 2. Commovit omnia elementa c. He moved all the elements that they might know that he had power over all 3. That the ignorant people might know a difference betweene the true God and the false gods whom the Heathen and especially the Egyptians worshipped that they could doe no such things 4. Vt populo carnali timorem incuteret c. To strike feare and terror into the carnall people that they which would not be wonne by love should be constrained with feare 5.
fidem in cordibus c. And Christ dwelleth by faith in our hearts Thomas 2. But God is not said to dwell in the Sanctuary as though he were there concluded whom neither heavens nor earth can containe but because there he revealed himselfe by his word and heard their prayers Et gratiosa sua prasentia signa instituit And appointed there signes of his gratious presence Marbach And we must remember Non immensam Dei essentiam sed nomen memoriam illius ibi habitasse Not that the infinite essence of God but his name and memoriall there dwelled Calvin 3. And this he did in respect of the peoples infirmity Praesentiam gratiae voluit visibili symbolo testari He would testifie his presence by some visible signe Calvin And this he did for the peoples ease that they should not need to come unto that mountaine to offer their sacrifices Lyran. And because the people were not yet reclaimed from their superstitions Necessarius erat aliquis cultus externus ne diffluerent c. An externall forme of worship was necessarie lest they might have fallen to some other Ferus And God telleth them he will dwell among them Vt sumptum hilariter faciant c. That they more cheerefully might bestow upon this worke Calvin Et ut cum timeant praesentem semper And that they might alwayes feare God and stand in awe of him as continually present among them Pellican QUEST XVII Whether Moses saw a paterne of the Tabernacle in the mount Vers. 9. ACcording to all that I shew thee 1. Ferus thinketh that God shewed unto Moses the Tabernacle in the mount Non externa visione sed interna propheâ—ica Not by any externall vision but internall and propheticall But if Moses had not seene the very fashion and proportion of the Tabernacle he could not so exactly in every respect have caused it afterward to be made according to this description 2. Therefore Lyranus opinion is rather to be received Ostendit visione imaginaria c. He shewed the Tabernacle unto Moses by an imaginary vision So two wayes was the Tabernacle shewed Moses for first every thing was described and expressed in word Deinde ad majorem evidentiorâ—mque cognitionem And afterward for more evident and full knowledge they were shewed unto him in vision Tostat. qu. 10. And Oleaster here urgeth the signification of the word tabnith which signifieth not the similitude or paterne but the edifice it selfe So that the Lord shewed unto Moses the very forme and fashion of the Tabernacle he saw it not in dreame but it was represented to his sight as is evident vers 40. 3. And as first that heavenly paterne which Moses saw was shewed to make the terrene Tabernacle by so also the externall Tabernacle served to be a type and exemplar of heavenly things as the Apostle sheweth Heb. 8.5 And so Rupertus reconcileth Moses and the Apostle for because the celestiall patern was first shewed unto Moses whereby he should make the externall Tabernacle therefore Ipsa câ—lestia illi exemplaria dicuntur The celestiall are said to be a paterne or exemplar unto him but because the Apostle would have the Hebrewes that by these externall things Extenderent se ad cognitionem coelestiâ—â— They should tend to the knowledge of heavenly things Terrestria haec dicta sunt exemplaria coelestiâ—m These terrestiall things are said to be paterns of the heavenly QUEST XVIII Of the excellencie and dignity of the Arke and why it was made Vers. 10. THey shall make an Arke First those things are described which were within the Tabernacle then the Tabernacle it selfe is appointed to be made c. 27. And first he beginneth with the Arke which was in the most holy place of all and then those things are described in this Chapter which were without the vaile in the holy place as the table of shew-bread and the candlesticke Lyran. 2. The word here used is aron which signifieth a chest or coffin as Iosephs body was put up in such an one and Iâ—hoiada the Priest made an arke or chest to put the money in that was gathered Montan. De aâ—e fabric 3. The Arke was the principall part of the Tabernacle which was made for these three ends 1. That it should be as a rest and stay of the mercie seat from whence the Lord gave his answers 2. That therein might be placed the tables of stone Deut. 10.1 2. Ferus and Tostatus thinke that therein also were placed the pot of Manna and Aarons rod but it is evident 1 King 8.9 that the tables of stone only were in the Arke the other were rather placed before it 3. The Arke was made that the Israelites might have some certainty where to offer their sacrifices for wheresoever the Arke was there they might lawfully sacrifice Ferus 4. The Arke God would have to be greatly reverenced of all and to that end the Lord did three wayes honour it first by his presence in giving his answers and oracles from the mercie seat Pellic. Secondly in suffering none to looke upon it for fifty thousand of the Bethshamites were slaine because they gazed upon the Arke 1 Sam. 6. nay it was not lawfull for the Levites to looke into it nor the Priests the sonnes of Aaron only the high Priest that went in once in the yeere to make reconciliation did see it Tostat. qu. 11. Thirdly the Lord by divers miracles did countenance the Arke as before it the waters of Jordan were divided the walles of Jericho fell downe Dagon the Idoll of the Philistims before it lost both his head and hands August QUEST XIX Of the bignesse of the Arke and how the embite is to be taken here Vers. 10. TWo cubites and an halfe long 1. This could not be the great Geometricall cubite which contained six common cubites as Origene testifieth hom 2. in Genes for then the Arke had beene too wide and large to be carried upon mens shoulders Tostat. quast 12. 2. Neither is this measure of a cubite to bee taken according to Moses cubite as Tostatus thinketh for hee speaketh of a certaine knowne and usuall measure but if the measure should be taken according to the length of a mans arme from the cubite or elbow to the top of the fingers it should be uncertaine 3. Some would have it understood not of the common cubite but of that which was called cubitus sacer the sacred cubite which contained seven hands breadth whereas the common had but six Pâ—larg But Montanus giveth but five hands breadth unto the common cubit and but six to the other which he calleth legalâ—m cubitum the legall or lawfull cubit It seemeth rather that the usuall cubit contained six hands breadth that is 24. fingers and the other 27. fingers or seven hands breadth as Herodotus sheweth lib. 1. And so it is evident Ezech. 40.5 that the great cubit called regius cubitus the Kings cubit was the common
and ministerie was to be executed 3. And there betweene the doore and the Altar was the brasen Laver where Aaron and the Priests were to wash themselves before they put on the holy garments thither therefore are they called because there they were to be washed with water Tostat. qu. 1. QUEST V. Why Aaron and the rest are washed and how Vers. 4. ANd wash them with water 1. Not with common or every water but with that which was in the brasen Laver chap. 30.18 Iun. 2. But here we must consider that alwayes the order of time is not set downe in Scripture in setting downe the storie of such things as were done for the brasen Laver wherein they were to be washed is afterward appointed to bee made chap. 30. Tostat. quast 2. 3. They were washed not onely their hands and feet as in their daily ministerie chap. 40.33 but in their whole bodie as thinketh Rab. Salomon because their first consecration required a more solemne oblation and washing than their daily ministration And like as the oyle was powred upon Aarons head but ran downe along upon his beard and other parts so it is like the water was applied to his whole bodie Lyran. Tostat. And this washing was a figure of Christs baptisme who went into the water when he was baptised Matth. 3. Simler 4. It was fit they should be washed before they put on the holy garments both for decencie and comelinesse that the soile of their bodie might be cleansed before they applied the precious and glorious apparell and for signification that they might thereby be admonished to cleanse and purge themselves from their sins and corruptions QUEST VI. Of the Priestly apparell which Aaron put on and why the girdle is omitted Vers. 5. PVt upon Aaron the tunicle c. 1. Tostatus thinketh that this was the linen garment which was common to Aaron and the inferiour Priests But it is shewed before chap. 28.39 that the high Priests linen coat was embroidered and so were not the other Priests linen coats 2. Tostatus also hath another conceit that the high Priest did put on this linen coat supervestes communes upon his common wearing apparell qu. 2. But that is not like for Aaron put off his cloaths when he was washed and then he is immediatly cloathed with his Priestly apparell 3. Because no mention is here made of the girdle Cajetan thinketh that cingulum erat commune pontifici sacerdotibus that there was one common girdle for the high Priest and the rest and therefore afterward vers 9. mention is made once for all of the girdles of the Priests But it is evident chap. 28.39 that the high Priests girdle was embroidered of needle worke whereas the common girdles were onely of linen Levit. 16.4 This rather is to be supplied out of Levit. 8.8 where he is girded with a girdle upon his coat and so Oleaster thinketh well that Aaron hath seven ornaments put upon him beside the linen breeches the tunicle the robe the Ephod the pectorall the girdle the miter and golden crowne 4. And whereas it is said and shall cleanse them with the broidered gard of the Ephod Tostatus following Iosephus thinketh that this was the girdle wherewith his garments were girded all together qu. 2. whereas it was the broidered gard which was in the nether part of the Ephod the laps whereof below did gird the Priest in the waste as a girdle Iun. Lippoman Simler Vatab. QUEST VII How Aaron was anointed and with what Vers. 7. ANd thou shalt take the anointing oyle 1. Though it be called oile yet was it more than oile for it was a precious ointment made of Rosin Myrrh Cinamom and other things as it is prescribed chap. 30. Iun. 2. The high Priest was anointed in his head but it is not expressed how the inferiour Priests were anointed it is like but in their hands though Tostatus useth but a slender conjecture to prove it because now their Bishops use to be anointed in the head the inferiour Priests but in the hands to signifie that the one receive a superioritie in their consecration the other but a kinde of service and ministerie for what warrant have they to use the Jewish rites and ceremonies under the Gospell in their consecrations 3. Now because it would seeme an uncomely thing that all Aarons garments should be besmeared with this ointment if it had beene powred on Aarons head R. Salomon thinketh that Moses tooke his finger and dipped it in the oile and so strake it on Aarons forehead But the text is against his conceit both in this place because it is said and shalt powre it upon his head and likewise Psal. 133. where it is expressed that the ointment ran downe upon Aarons beard and so to the skirts of his cloathing Tostat. qu. 2. QUEST VIII How the ordinance of the Priesthood is said to be perpetuall Vers. 9. THe Priests office shall be theirs for a perpetuall law 1. Whereas the like phrase is used chap. 28.43 This shall be a law for ever c. which some restraine unto the particular precept of wearing linen breeches because the law of comelinesse and decencie is perpetuall here it is evident that it is generally meant of the exercising and execution of the whole Priesthood Calvin 2. Therefore this ordinance is said to be eternall and perpetuall in respect of the subject because it was to continue toto tempore quo durarent sacrificia all the time that the sacrifices were to continue the sacrifices then in Christ being determined for the Jewes themselves at this day forbeare to sacrifice nay they would chuse rather to die than offer sacrifice out of the land of Canaan and especially because they have no Tabernacle nor Temple where onely by the law they were to sacrifice the law of the Priesthood must also cease the sacrifices wherein the Priesthood was exercised being abolished Tostat. cap. 28. qu. 21. 3. Augustine giveth another reason why it is called perpetuall quia res significaret aeternas because it signified eternall things So also Gloss. interlin it is so called quia perpetuam futuram id est Christianam religionem significabat because it signified the Christian religion which should be perpetuall And Calvine also approveth this sense Hac vera est ceremoniarum perpetuitas c. This is the true perpetuitie of the ceremonies that they have their being in Christ the substance and truth of them QUEST IX The spirituall application of Aarons manner of consecration NOw this manner of consecrating of Aaron by offering sacrifices washing putting on the Priestly apparell in being anointed hath this signification 1. The presenting of the bullocke to be sacrificed Aspersionem designat sanguinis Domini nostri doth signifie the sprinkling of Christs bloud Beda The two rams doe set forth Christ ex anima corpore c. consisting in his humane nature of bodie and soule Strabus or they signifie duplicem populum c. the two people
to minister so it is like they had a care to keepe them cleane during their Ministerie 4. Neither did the Priests onely wash themselves thereat but they also washed their sacrifices the inwards and such other parts which were not to be carried forth into any profane place to be washed Tostatus Lippoman Ribera QUEST XXVI Of the mysticall application of the laver wherein the Priests washed BY this washing of their hands and feet 1. Beda understandeth the lavacre of Baptisme wherein we are first received into Christs Church as the Priests first washed their hands and feet before they entred into the Tabernacle 2. But because Baptisme is ministred once onely whereas the Priests did wash often he rather would have thereby understood ablutionem compunctionis lachrymarum the washing of compunction or contrition and of teares so often as we come before the Lord. 3. And thereby was signified the spirituall washing and cleansing of the soule which the faithfull in the old Testament well understood as David saith Psal. 51.7 Wash me and I shall be whiter than snow and the Prophet Isay alluding unto this rite saith Wash you make you cleane chap. 1.16 Simler 4. And for this cause our Saviour reproved the Pharisies for being addicted so superstitiously unto their outward washings wherein they committed a double fault both in bringing in other kindes of washing than were prescribed in the Law and in being addicted only to the outward ceremony Simler 5. And by the hands our works are signified by the feet the affections that we should both cleanse our hearts and be holy in our workes when we come before the Lord Tostat. qu. 11. 6. And in that the Priests washed their hands and feet Hac ablutione apertam impuritatis confessionem edebant They did by this washing give an evident confession of their impuritie and uncleannesse Gallas 7. The Heathen had such a custome to wash themselves when they sacrificed to their gods as this was a proverb among them Sacra non tractanda illotiâ— manibus That holy things must not be handled with unwasht hands Calvin 8. Therefore like as men doe not sit downe at their owne table but first they wash their hands so wee must not presume to come neere the Lords table with unprepared affections and uncleane hearts Simler Wee must be inwardly washed by the Spirit of grace the water of life whereof our Saviour speaketh Ioh 4.14 Marbach QUEST XXVII The difference betweene Moses laver and Salomons great sea of brasse NOw to finish up this matter concerning the laver these differences may bee observed betweene it and the great brazen sea which Salomon made and other vessels to the like use 1. They differed in the quantitie and large capacitie Salomons was ten cubits wide and five cubits deepe it contained 200. baths 1 Kin. 7.26 being filled after the ordinarie manner but 3000. baths 2 Chro. 4.5 that is if it were filled up to the brim So Cajetanus and Ribera doe well reconcile these places The bath was of the same capacitie for liquid things that the Epha was for dry containing each of them ten pottles or thereabout foure or five gallons And therefore because of the great capacitie it was called a sea But the laver that Moses made was nothing so big for it had not beene portable 2. They were divers in fashion Moses laver stood but upon one foot the other was borne upon twelve oxen And it was cast with knops and flowers and wilde cucumers 1 King 7.24 But this laver is not so appointed to be made it seemeth it was plaine 3. There was also some difference in the number Moses caused but one laver to be made Salomon beside the great molten sea made ten other caldrons or small lavers 2 Chron. 4.6 because in Salomons Temple there was more use of such vessels than in Moses Tabernacle 4. Their uses also were divers Moses laver served both for the Priests to wash thereat and to wash the sacrifices but Salomons great sea served onely for the Priests to wash in the other appertained to the sacrifices 2 Chron. 4.6 QUEST XXVIII Of the spices that went toward the making of the oyntment Vers. 23. TAke unto thee principall spices c. 1. Here are two confections appointed to be made the first of things more liquid and moist and the same to bee tempered with oyle to make an oyntment of to the making whereof in generall were required the principall or head spice or drug which Iunius inclineth to thinke to be the Balme which is the principall among such precious drugs and therefore is called of the Arabians Belsuaim as having dominion or excelling among such things but that there is no quantitie expressed of this as of the rest that follow neither were they yet come to the land of Canaan where great store of Balme was it is therefore the generall name rather of these spices and drugs which are named afterward in particular 2. The first is myrrh which Oleaster taketh for balme but the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mar sheweth it to be myrrh There is another word tzeri which is taken for balme Ierem. 8.22 There were two kindes of myrrh one which of it selfe distilled out of the tree and therefore it is called mar deror myrrh of libertie that is freely flowing Paguine Oleaster or right myrrh without mixture Iun. Vatab. There was another which came of the cutting of the barke of the tree which was not so good Lyran. The myrrh tree groweth in Arabia five cubits high Strabus writeth that the fume thereof would breed incurable diseases in that countrey nisi fumo storaâ—iâ— occurrerentpunc but that they correct it with the perfume of storax c. But it is not like that if it were so dangerous and offensive that the Lord would have prescribed it to make the holy oyntment of These properties rather it hath it is good to healâ— wounds to dry up rheâ—me to care a stinking and unsavourie breath to cleere the voyce Plin. lib. 12. cap. 8. Pelargus 3. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinemon cynamom whereof because there are two kindes one that is verie sweet and pleasant the other of no great smell therefore it is added here sweet cynamom R. Salomon Lyran. It cureth the biting of venomous beasts it helpeth the dimnesse of the sight Dioscorid lib. 1. cap. 13. Pelarg. But whether it be the same cynamom which is in use among us it is doubted it seemeth to be of another sort Simler For our cynamom is rather pleasant to the taste than smell whatsoever it was it is certaine it gave a pleasant smell Pro. 7.17 I have perfumed my bed with myrrh alâ—â—s and cynamom 4. The third kinde is keneh which signifieth a cane it is calamus odâ—ratus sweet calamus which was a kinde of reed or cane of verie sweet savour Genevens It groweth like a shrub in India about two cubits high Strabus It is full of
〈◊〉 as it is convenient to understand of God who seemeth to repent and change sinâ— motu quod nos sine motu nostri non possumus facere without any motion or passion at all which wee cannot doe without passion Iun. Wee could not understand how the Lord turneth from his wrath unlesse the Scripture should speake to our capacitie Pelarg. 2. So indeed the Lord is immutable and unchangeable in himselfe but Dicit se mutâ—re sententiam non in homines sed in opera quae mutata sunt He is said to change his sentence not toward men but in respect of the workes or things that are changed For God is not angrie with men but with their sins which ceasing to be nequaquam pâ—nit quod mutatum est God punisheth not that which is changed Hierom. God is said to repent cum rem mutet consilium non mutet when he changeth the thing not his counsell Gloss. interlin 3. But it will bee said that God is here changed indeed that whereas hee purposed to destroy Israel at once yet he doth it not at Moses intercession It may bee answered 1. That God here had determined no such thing sed loquebatur per modum optantis but he spake after a wishing manner let me alone Tostat. qu. 20. 2. We must understand that the divine sentence is of two sorts one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a condition such was the proclamation against Niniveh that within fortie dayes they should be destroyed and the message sent by Isaiah to Ezekiah that he should die for in these sentences there was a secret condition included in the one of the Ninivites repentance in the other of Ezechiahs intercession so there is here a condition understood that the Lord would bee intreated by Moses The other kinde of sentence is absolute without any condition such was the decree for the destruction of the old world by water and of the overthrow of Pharaoh and his host in the red sea Bâ—â—rh QUEST XL. Whether Moses at this time was kept in suspense or indeed obtained pardon for the people Vers. 14. REpented of the evill which he threatned to doe unto his people 1. Some thinke that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be admitted because Moses obtaining nothing at this time but at his second intreatie as is shewed in the end of the chapter Et nullo accepto veniae responso suspensum venisse And that he came downe in suspence having received no answer for any pardon Calvin Gallas But it is not like that Moses would have given over and gone away till he had knowne the Lords minde in part 2. Iunius thinketh that Deus distulit donec Moses vidisset God onely deferred his sentence till Moses had seene what might bee done with the people and consilium fustinuit suspended his counsell But the Text sheweth more that God at Moses request actually repented of the evill which hee had threatned Moses therefore is here put out of doubt for that that the people at this time should not be destroyed 3. Cajetan thinketh that Moses onely intreated quod non tunc fiat punitio quam populus meretur that the people at that time be not punished as they deserved But Moses reasons tend to that end that the people at all should not utterly be destroyed because of Gods promise made to Abraham Isaak and Iacob and so much he obtained 4. But Oleaster goeth somewhat too farre that Moses did not onely intreat God not to punish sed ut cum poenite at voluisse punire but that he would repent him that hee had purposed to punish But that had beene too great boldnesse in Moses to have presumed so farre and it was enough that he by his prayer obtained a pardon of that great punishment 5. Wherefore Moses obtained only by his prayer now at this time that the Lord mitigated his sentence neâ— totum populum per dere velir that he would not destroy the whole people Marbâ—ch and hee only repenteth of the evill which was threatned that is ne totaliter deleret that hee would not wholly destroy them yet God might not withstanding consume them per partes by parts as hee did afterward in the desart for if Moses had obtained an absolute and generall pardon hee needed not have sollicited the Lord againe as he did in the end of the chapter nay he continued his supplication unto God for the people fortie dayes and fortie nights Deut. 9.29 Tostat. qu. 20. QUEST XLI What was written in the tables of stone Vers. 15. THe tables were written c. 1. Some Hebrewes thinke that beside the morall Law which consisted of ten Commandements there was written the exposition as a commentarie of the Law But that is not like 1. Because the Commandements being certaine evident and knowne principles grounded upon the light of nature needed not to receive any exposition by the Law-giver himselfe but afterwâ—rd the same were explaned and amplified by Moses 2. If there had beene any such exposition Moses when hee declared to the people the ten Commandements Deut. 5. would not have omitted them being a part of Gods writing 3. Seeing the tables were to be kept in the Arke never to be brought into the peoples sight it was requisite if there had beene any such exposition that it should have beene set downe in some of Moses bookes that the people might have taken knowledge thereof Tostat. qu. 22. 2. Therefore there was no such exposition nor any other thing written in the tables beside the ten Commandements 1. Not because as some thinke there were yet no other lawes delivered to the people for it is evident that Moses before hee came downe from the mount when the Lord had uttered with his owne voice the ten Commandements received also other lawes judiciall and ceremoniall of the Lord as they are set downe chap. 21 22 23. and writ them in a booke and read them to the people Exod. 24. therefore other lawes were given before to Moses before hee came downe with the tables of stone 2. And the reason which Isidore giveth why the ten Commandements were there only written is both curious and without ground Vt per eundem numerum figura crucis exprimeretur that the figure of the crosse might be thereby expressed for the Roman X signifieth ten and doth also represent the figure of the crosse for neither doth this figure in the Hebrew tongue signifie ten neither was there any such figure written in the tables 3. These reasons rather may be yeelded why the morall precepts only were written in these tables 1. Because these onely the Lord pronounced with his owne mouth the other were delivered by Moses 2. The morall precepts are most evident and manifest as grounded upon the light of nature 3. They were so pronounced as that all the people were witnesses thereof and therefore least exception could be taken unto them Tostat. quaest 21. QUEST XLII Why there were but two
it was not for him also to shew his anger too but rather to expresse his love in pacifying the Lords wrath Non oportuit in Dei praesentiâ— indignari sed furorem Dei deprecari c. It was not for Moses in Gods presence to be angrie but by entreatie rather to pacifie his anger 2. Now then whereas there are duo impetus in ira two forcible motions in anger the one when we know any thing by heare-say which may worthily move us to anger the other when by our sense wee perceive it so was it here with Moses hee was inwardly moved when first the Lord declared unto him the sinne of the people But this motion he suppressed when he saw the Lord bent to destroy the people amor vicit iram love in him overcame his anger but afterward when first by hearing he perceived their singing and rejoycing and further by his eye beheld the Calfe which he had made then his anger was vehemently kindled Tostat. qu. 26. QUEST L. Whether Moses sinned in his anger Vers. 19. MOses wrath waxed hot 1. It may seeme at the first that Moses wrath was immoderate because in his haste he cast the tables of the Law out of his hand And this may be thought more probable because Moses long after this sinned in his hastinesse when he smote the rocke in anger Numb 20. and if this had beene a sudden passion in Moses it had not beene so much now being so vehement and fervent it should seeme to bewray some infirmitie But Moses cannot bee convinced by these reasons to have offended in this his anger 1. Though Moses sinned at the waters of strife it followeth not that he was overseene here for there the Scripture noteth Moses infirmitie but here no such thing in him is reproved 2. And anger though it be exceeding great if it be in Gods cause is commendable Sicut enim amor Dei non circumscribitur terminis c. For as the love of God is not limited nor hath any bounds so neither hath zeale in Gods cause Simlerus 2. This then was a just anger and an holy rage in Moses There are two kindes of anger one is inconsiderate rash seeking private revenge there is another which is for Gods cause when wee see his honour called in question and his glorie defaced this anger is pleasing unto God when wee are angrie with mens vices not with their persons which kinde of anger is discerned by this Si postquam quis se correxerit eum odio habeat c. If one hate a man still after he hath amended his fault it is a signe hee hated not his vice but his person But if he returne in love againe the fault being redressed it sheweth his anger was only for Gods cause such was Moses here who after hee had taken revenge of the people for their sinne continueth his prayer unto God for them Tostat. qu. 27. Such was the zeale of Phinehas in slaying the adulterer and adulteresse and of Helias against Baals Priests and of our blessed Saviour when he cast the money-changers out of the Temple Ferus So Calvin concludeth well that Moses anger Cum manaverit à Spiritu sancto which proceeded from the holy Spirit was a vertue praise-worthy though it must be confessed that the affections of the Saints are not so perfect but that they may sâ—vour a little of the leaven of our corrupt nature QUEST LI. Whether Moses offended in breaking the tables of the Law Vers. 19. HE cast the tables out of his hand 1. Some thinke that Moses being carried away with heat of anger did not well consider what hee did Et prae infiâ—mitate tabulaâ— e manu excidisse And that through infirmitie the tables fell out of his hand But the text sheweth that Moses cast them out of his hand and Deut. 9.17 he saith I tooke the two tables and cast them out of my two hands it was then a voluntarie and advised act 2. R. Salomon to excuse Moses saith that of a sudden the writing of the tables was wiped out and Moses seeing them to be then for no further use cast them out of his hand But this fable contradicteth the text which describeth the tables at the verie same time when Moses carried them to bee written on both sides which is expressed of purpose to shew what a precious monument the Israelites were deprived of 3. Some make it simply an act of Moses rage that Furore turbatus tabulas fregerit c. Being distempered with rage he brake the tables which oversight of Moses in their opinion may seeme to be proved by these reasons 1. Because the tables of the Law were a most holy monument of Gods Covenant with his people in so much that Moses would not commit them to Ioshuah but carried them in his owne hands so that Moses in breaking the monument of the Covenant might seeme to offend against God the author of the Covenant and of that writing 2. It may be thought also to have beene done rashly and hastily of Moses so that therein hee could not be blamelesse 3. Like as if a Princes letter should bee cancelled by his messenger that was sent with it so the Lord might be herein angrie with Moses for defacing this writing Contra. 1. The tables indeed were a most holy and worthy monument when Moses received them of God but now inuntiles factae sunt they became unprofitable the Covenant being broken by the people the signe of the Covenant was needlesse and of no necessarie use and therefore it was no offence to breake them 2. Neither did Moses it suddenly or rashly but with good advisement he cast the tables out of his hand judging the people unworthy of them and he did it not without the instinct of Gods Spirit 3. It is no wrong to the Prince to have his letters cancelled where hee meaneth they should serve to no use but his minde is they shall be reversed So Moses knew that God would not have the tables of the Covenant offered at this time to the people that had broken his Covenant 4. This fact then of Moses in breaking of the tables may bee thus justified 1. Id fit asslatu peculiari Divini Spiritus It was done by the peculiar motion of Gods Spirit Simler Iun. Though Hugo de S. Victor make some doubt of it Vtrum ex humano affectu vel divino instinctu hoc fecerit non patet It is not evident whether hee did it of an humane affection or a divine instinct But seeing God was not angrie with Moses for doing it but biddeth to prepare the like tables againe chap. 34. it is certaine that it was no humane motion in him to doe it 2. Moses in respect of himselfe brake them Recusans esse paedagogus inobedientis populi Refusing to be the schoolemaster of such a disobedient people 3. Moses thought the people unworthy of such a benefit In poenam populi indigni beneficio tabularum c.
onely to be melted and the fashion thereof to be defaced but it was burned that is so long kept in the fire that by the burning it was made brittle as wood when it is burned to a coale and so being taken out it was pounded and beaten So also Tostatus adding somewhat to his former opinion QUEST LVI Why the powder of the golden Calfe is cast into the river Vers. 20. HE strowed it in the water 1. Cajetan thinketh that as everie one tooke of the water of the river and did drinke modicum pulveris spargebatur super aquam a little of the dust or powder was strowed upon the water for if it had beene any while in the water it would have sunke downe to the bottome and so the people should not have drunke of it But this had beene too great a labour for Moses as everie one drunke to have sprinkled a little of the gold powder in the place where hee tooke up the water to drinke And Moses saith Deut. 9.21 that hee cast the dust into the river it is like it was all at once throwne into the river and the people being afraid to doe otherwise than Moses commanded were ready as the powder was cast into the water to take thereof and drinke 2. Augustine findeth out here a mysterie by water understanding Baptisme which signified the conversion of the idolatrous Gentiles unto the faith of Christ Ille vitulus per ignem zâ—li aciem verbi aquam Baptismi ab eis quos absorbere conatus est absorptus est The golden Calfe that is the idols of the Gentiles by the fire of zeale the edge of the word and water of Baptisme is devoured which sought to have devoured them c. But this seemeth too curious 3. The historicall meaning is this rather the dust is cast into the water which they had received not long before out of the rocke in that drie and barren place Pelarg. Iunius Thereby to upbraid their unthankfulnesse which in the same place where they had received so great a benefit forgate God and fell away from him QUEST LVII How the Israelites were brought to drinke of this water and why Vers. 20. ANd caused the children of Israel to drinke of it c. 1. This was done for some speciall signification though it bee not expressed For it is not to bee thought that so holy a man as Moses being directed by Gods Spirit would cause all this to bee done the golden image to bee burned and beaten to powder and cast into the water and the people to drinke thereof and all in vaine Tostat. qu. 31. 2. And the people though they knew that this was no good signe unto them to drinke water mingled with such ashes and beside it was a bitter and unpleasant water yet durst not gaine-say Moses as neither before did they resist him when he so used their new molten god for both they were stricken with a conscience of sinne and inward terror and God had set in Moses an evident Majestie and authoritie which made them all to feare and tremble before him as it appeareth afterward when a few of the Levites armed themselves against all the host which consisted of six hundred thousand fighting men and killed whom they met none daring to resist them 3. Such like authoritie and Majestie appeared in our blessed Saviour when he whipped the money-changers and merchants out of the Temple and none durst oppose themselves against him Tostat. qu. 31. QUEST LVIII Wherefore the people were compelled to drinke the powder of the idoll NOw these reasons are given why Moses compelled them to drinke of this bitter water 1. Ambrose saith it was done Vt omnia impietatis aboleret vestigia To abolish all the reliques of impietie c. So also Gregorie Nâ—ssen Materia quae eorum peccato subministravit deleta est The verie matter which ministred occasion to their sin was taken away 2. By this meanes a kinde of judgement was shewed upon the verie instrument of their sinne for otherwise it had beene sufficient if hee had done as Iacob did Genes 35.4 to have defaced it and hid or buried it in the ground therefore this was done ut in eo sceleris pateret judicium in quo scelus patratum fuerit that there might be shewed a signe of their sin in that wherein it was committed Tostat. quaest 30. 3. This was done to shew the basenesse and vilenesse of that idoll Vt contemnere discat quod in secessum projici videat To contemne that which they saw cast out in the draught Hierom. So also Borrh. That they should thinke no better of such idols than of their dung and excrements simulque testatur idoli impotentiam and withall it shewed the impotence and weaknesse of that idoll which they saw consumed to dust 4. Hereby was also signified Quòd corpora animos inquinaverant That they had defiled their bodies and soules with this sinne that by drinking of the ashes of the idoll they might understand non cuti tantum adharere that this sin did not cleave only to their skin sed defixum in visceribus but that it was fastened to their verie bowels Calvin So also Procopius to shew Animos ipsorum infectos idololatria that their verie soules were infected with idolatrie 5. Voluit ut pulveribus idoli sui saetiarentur He would have them glutted and satiate with the dust of their idoll as when they lusted for flesh they had such plentie that it came out at their Nostrils Numb 11. So here as with greedinesse they desired an idoll to be made Moses will have their greedie desire satisfied and filled even with drinking it Oleaster 6. And by this was signified Maledictionem à se exhaâ—riendam potandam That they should drinke and draw out their owne malediction and sup up the verie dregs if the Lord were not more mercifull unto them Iun. That as this bitter water was heavie to the stomacke so their sinne was like to sticke by them And this shewed calicem hibere perpetuae infoelicâ—â—atis that they should drinke the cup of perpetuall miserie as when they cried unto Pilate wishing Christs bloud to bee upon them and their seed Lippom. Pellican And so Moses Gerundens one of their owne Rabbines confesseth Non accidit tibi O Israel ultio aliqua in qua non sit vel uncia de iniquitateâ— vituli There hath not happened unto thee O Israel any revenge where there is not an ounce or some part of the iniquitie and sinne of the Calfe 7. Augustine maketh this mysticall signification of it that as the Israelites did drinke and receive into their bodies the golden Calfe so the Gentiles qui erant corpus diaboli credendo transirent in corpus Christi which before were as the body of the Devill while they were idolaters should by beleeving bee graft into the body of Christ c. Like as Moses serpent devoured the Magicians serpents sic diabolus
from God but because he had received a Law from God that idolaters should bee put to death in executing that Law hee might justly say that God commanded it quest 35. But seeing Moses was faithfull in all Gods house we must not thinke that hee would pretend the name of God without Gods speciall warrant yet whether Moses received this commandement from God by revelation or by manifest vision is not expressed Pelarg. The latter is more like as God used to speake to Moses at other times face to face 2. And Moses maketh mention of Gods commandement both to deliver himselfe from all suspition that he did not give this charge of hatred toward the people and in rage Simler As likewise the Levites were encouraged hereby to enterprise this worke which otherwise they would have beene hardly drawne unto Tostatus 3. Certaine rules are given them to observe 1. They must goe to and fro non solum transire jussi sunt they are not only bid to passe thorow but to returne to goe everie way ut in omnes populi partes animadverterent that they should in everie place take punishment of the people Gallas 2. They must go from gate to gate that is thorow the streets and common wayes Non committitur istis ut ingrediantur tentoria It is not permitted them to enter into their tents and houses Cajetan 3. And everie man is commanded to slay his brother c. not that everie one had a brother or kinsman to slay sed ut occidat indifferenter but he must indifferently kill both one and other whom he met that was to be killed not respecting kindred affinitie or acquaintance Tostat. qu. 35. QUEST LXX Whether the Levites did not make some difference among the people as they went and killed Vers. 27. SLay everie man his brother c. 1. Some thinke there was an outward marke of difference made among the people by the which the Levites discerned who were to be killed and who to be spared And here are divers opinions 1. Ab. Ezra with some other Hebrewes thinke that by drinking of the water their faces or bellies did swell that were the chiefe actors in this sinne But then many more should have been killed than 3000. See this conceit overthrowne before quest 59. 2. Gallasius thinketh that by the drinking of the water Moses perceived quibus idolum displiceret who they were which were displeased with this idoll and repented of their sin and who were obstinate by their refusall But it is not like that any of the people trembling now and being afraid at Moses presence durst so publikely and openly shew their contempt 3. Simlerus inclineth to thinke that there were some seditious persons in the camp that went about to make a commotion among the people and that the Levites did slay these 〈…〉 But it is evident vers 35. that they were not slaine 〈…〉 but for the golden Calfe Gallas 2. Some thinke there was no other signe of difference but in the notice and 〈…〉 of the Levites it is probable Minime Levitas latuisse quinam primi esseâ—◠〈…〉 Levites were not ignorant who were the chiefe Captaines of this perverse counsell 〈…〉 beene hard for the Levites who as it is like kept themselves at home and were not present with the people of themselves to know in so great a multitude and in so short a time who were the ring-leaders Cajetan resolveth that the Levites were so directed by God who commanded this to bee done Et qui cunctâ— recte disponit and who rightly disposeth all things so that no innocent man was put to the sword But this needed not to be feared seeing all the people in generall consented in this sinne and few or none of them were innocent 3. Wherefore their opinion is most probable who thinke that seeing all the people were guiltie only of this sinne a few only excepted that the Levites could not doe amisse whomsoever they killed as they met without making any difference that whereas all had sinned it was not unjust if a few were singled out from the rest to pacifie the wrath of God and to terrifie the rest 1. Ambrose giveth this reason Quia melius est pancorum supplicio universos eximi quà m in omnes vindicari It was better by the punishment of a few for all to escape than all to be punished 2. Gregorie Nyssenus saith Omnes sine dispositione punitoâ— that all were punished without any difference quia una omnes admalum conspirantes quasi unus effecti sunt because all of them conspiring together in evill were now but as one c. Like as when one is chastised for his fault Non hoc aut illud affligit membruÌ„ he that beateth him doth not make choice of one part rather than another knowing that wheresoever he is whipped ad totum corpus sensum doloris transiturum that the sense of the griefe will reach to the whole body so was it here 3. Lippoman addeth because all the people were culpable Vt totus populus aliquando punitus videatur That the whole people might seeme to be punished it was more to Gods glorie and the honour of the tribe of Levi Si praceptum 〈◊〉 generaliter factum intelligamus If we understand this precept of Moses generally without any difference to have beene executed 4. Oleaster further so thinketh Omnes occurrentes sine delectu c. That the Levites killed all they met without any choice quemâ—dmodum in aliis punitionibus accidiâ— as it happened in other generall punishments when some were plagued for all 5. Calvin and Simlerus make mention how the like thing was in use among the Romans that if a whole band or company of Souldiers had run away or committed any grievous offence the Emperour would tithe them out and put everie tenth man as he was drawne out by lot to death And thus the Thebean Legion which consisted all of Christians was twice tithed out by that cruell Emperour Maximinus 4. Now the contrarie reasons why some thinke that there was some difference made are these 1. Deus caco turbulento impotu c. God would not have revenge taken in his cause upon a blinâ—e and disordered heat Simler 2. By this meanes it came to passe ut placidâ— totus populus quiesceret that all the people was well pacified when they saw only certaine pestilent men to be taken out of the way Calvin 3. Otherwise if there had beene no such difference made there would have no respect beene had of those which shewed themselves penitent for their sinne Gallas Contra. 1. Here need no disorder or confusion to bee feared seeing all the people were guilty the sword could not light upon any unjustly and in that three thousand onely of six hundred thousand were slaine it sheweth that the Levites executed Moses sentence with great discretion and moderation 2. The people might as well be pacified when they saw a few for examples sake to be punished among
other Romanist shew a text of Scripture for this privilege of the Virgin Marie that shee was exempted either from originall or actuall sinne this only was peculiar unto Christ that he was in all things like unto us sinne only excepted And she her selfe acknowledging Christ to be her Saviour in her song saying My spirit rejoyceth in God my Saviour confesseth therein that she was a sinner The Romanists then must looke for small thanke at the Virgin Maries hand who would fasten upon her such a blasphemous conceit to be free from originall sinne See more hereof also Synops. pap Centur. 2. er 79. 5. Controv. Images not to be tolerated Vers. 15. BReake their images in peeces c. for thou shalt bow downe to no other god Osiander here giveth this corrupt note Vbi ergo nihil est periculi ab adoratione ibi nihil est periculi à statuis c. Where therefore there is no danger of adoration there is no danger to be feared from any images c. Therefore he thinketh that such images as are not adored may stand Contra. 1. Nay the Lord in this place would have the occasion of stumbling removed and images to be defaced lest the people might be corrupted by them and therefore Deut. 7.5 they are simply commanded to breake downe their images because they were an holy people unto God 2. And if it shall be said that the Israelites were weake and prone to idolatry and therefore are so charged the Apostle also reviveth the same precept Babes keepe your selves from idols 1 Ioh. 2.21 shewing that even now also under the Gospell there is like danger to be feared from images and idols 6. Controv. Christs and Moses forty dayes fast cannot be imitated Vers. 28. HE was with the Lord forty dayes c. The Romanists are ridiculous in grounding their forty dayes fast yeerely upon this example and our blessed Saviours fasting forty dayes 1. The miracles which the Prophets and Apostles wrought scimus nobis ad confirmationem veritatis non ad imitationem proponi c. we know are propounded unto us for the confirmation of the truth not for imitation Gallas We may as well imitate Christ in his walking upon the sea and other miraculous workes as in fasting forty dayes 2. Our blessed Saviour so likewise Moses did eat nothing at all but they feed delicately in their fasts 3. Christ fasted but once they injoyne this fast yeerely Gallas 4. Christ fasted ut Evangelio plenam fidem acquireret to win credit to the Gospell as Moses did to the Law unlesse then they bring in a new Gospell no such fast for religion sake is to be injoyned Calvin 7. Controv. That Henoch and Elias are not preserved in their bodies in Paradise Vers. 28. HE did neither eat bread nor drinke water c. Tostatus thinketh that as Moses was preserved in the mount without any naturall decay at all forty dayes and forty nights so Henoch and Elias are kept still in Paradise by the power of God in their bodies to returne againe in the latter dayes to turne the hearts of the fathers to the children quaest 23 24. Contra. 1. If he meane they are kept in the terrestriall Paradise that cannot be for seeing all the earth was overflowed in Noahs floud how could Henoch live there 2. And in heaven they are not with their bodies for Christ was the first as Origen saith Qui carnem evexit in coelum Which carried his flesh into heaven 3. Concerning that prophecie of the comming of Elias it was fulfilled in Iohn Baptist as our blessed Saviour saith If yee will receive it this is Elias that was to come Matth. 11.14 See further of this question Synops. Centur. 5. error 32. 6. Morall observations 1. Observ. God giveth more than we aske Vers. 10. I Will doe marvels such as have not beene done c. Moses only asked of God forgivenesse and that he would go with them the Lord granteth more to doe such wonders for them as never were seene Such is the Lords bounty that he giveth more to his servants than they aske as unto Salomon that desired wisdome he gave both honour and riches Simler 2. Observ. God will protect his children being occupied in his service Vers. 24. SO that no man shall desire thy land Such care hath God of those that are occupied in his service that he will then most of all protect and defend them as the Israelites while they went up to appeare before the Lord are promised that no detriment should befall them in the meane time at home Gallas Like as when the enemies came upon the Israelites in Samuels time while they were assembled in prayer yet they were delivered 1 Sam. 7. 3. Observ. God will provide all things necessary for them that serve him Vers. 28. HE did neither eat bread nor drinke water While Moses attendeth upon God he hath no need either of meat or drinke this was miraculous and extraordinary in Moses yet it teacheth that God will provide for those all things necessary that preferre his glory and service before all other things as our blessed Saviour saith Matth. 6.33 Seeke first the kingdome of God and his righteousnesse dnd all things shall be ministred unto you 4. Observ. Gods children are not proud of their gifts Vers. 29. MOses wist not that the skin of his face shone bright Lippoman hereupon noteth Ignorabat Moses propriam gloriam c. Moses knew not his owne glory for the Saints doe not acknowledge their excellencie but are humble c. As the Apostle saith If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to know 1 Cor. 8.2 5. Observ. God lighteneth mens hearts by prayer and hearing the Word ANd as Moses in talking with God had his face lightened so in our prayers and hearing the word of God accenditur in mentibus nostris nova lux c. a new light is kindled in our mindes as the two Disciples which went to Emmaus felt their hearts to burne within them while Christ opened unto them the Scriptures CHAP. XXXV 1. The Method and Argument HItherto from the 31. chapter hath beene set forth the let and impediment unto the worke of the Tabernacle by the sinne of the people and their reconciliation now unto the end of the booke is declared their diligence in obedience in the worke of the Sanctuary both of the people in bringing stuffe of the workmen and artificers in framing and working it of Moses in approving and disposing of it This chapter hath three parts 1. A rehearsall or repetition of the former charge given them first there is an interdict and prohibition that they worke not upon the Sabbath to vers 4. then a commandement and charge 1. Concerning the people what they shall offer to vers 10. 2. How it shall be ordered and disposed and to what end to v. 20. 2. Then there is declared how forward they were in offering both what
light from Moses bookes 26. qu. Of the name of God Iehovah whether it be ineffable 27. qu. VVhy Moses is bid to gather the Elders together 28. qu. Why they make request but for three daies journey 29. qu. How the people is said to have sacrificed in the wildernesse 30. qu. How it is said Pharaoh should not let them go no not with strong hand Questions upon the fourth Chapter 1. QUest Whether Moses offended in charging the people 2. qu. What the first signe meaneth of turning the rod into a serpent 3. qu. What is signified by the leprosie of Moses hand 4. qu. VVhat kind of leprosie Moses hand was stricken with 5. qu. Whether the third signe of turning water into bloud were shewed at this time 6. qu. Whether in these miracles there were a substantiall change 7. qu. VVhether Moses indeed had an impediment of speech and what it was 8. qu. How God is said to make the deafe and dumbe 9. qu. How and wherefore the Lord was present with Moses mouth 10. qu. VVhom Moses meaneth that hee would have sent 11. qu. Whether Moses sinned in his so often refusall seeing God was angrie with him and wherein Moses sinned and how God is angrie with his children 12. qu. Why Aaron is called the Levite 13. qu. How Moses is said to be as God to Aaron 14. qu. VVhether Moses did well being called of God in taking his leave of his father in law 15. qu. VVhy Moses concealed from Iethro the principall end of his going 16. qu. Whether God spake to Moses in Midian beside that vision in Horeb. 17. qu. Of Moses wife and children and of his provision for his journey 18. qu. VVhy Moses staffe is called the rod of God 19. qu. How God is said to harden Pharaohs heartâ— that God man and Satan are said to harden the heart but diversly 20. qu. How Israel is called the first borne sonne of God 21. qu. Who smote Moses in the Iune and how 22. qu. For what sin the Lord would have killed Moses 23. qu. Whether the Israelites transgressed in omitting circumcision fortie yeares in the wildernesse 24. qu. VVhat moved Moses to deferre the circumcision of his child 25. qu. Why the Lord meeteth Moses by the way and not before 26. qu. VVhether Zipporah circumcised her sonne with a sharpe knife 27. qu. Whether both Moses sonnes or one only were uncircumcised and upon what occasion 28. qu. At whose feete Zipporah and what shee cast 29. qu. Why Zipporah called Moses husband of bloud 30. qu. VVhether those words of Zipporah rehearsed againe were uttered by Zipporah or by Moses the writer 31. qu. How Zipporah knew that Moses was stricken for the neglect of circumcision 32. qu. VVho it was that departed from Moses 33. qu. Of the mysticall application of the historie 34. qu. VVhat manner of faith it was which the people had in beleeving Moses Questions upon the fifth Chapter 1. QUest Why the Lord sent Moses so often to Pharaoh 2. qu. Whether Moses and Aaron went in alone to Pharaoh 3. qu. Whether Pharaoh were altogether ignorant of God 4. qu. Why mention is onely made of going three dayes journey 5. qu. What other things were said and done by Moses before Pharaoh 6. qu. In what sense Pharaoh saith they were much people 7. qu. Why they used straw in making of bricke 8. qu. Whether Moses sinned in expostulating with God 9. qu. How the Lord is said to afflict his people Questions upon the sixth Chapter 1. QUest Of the divers names which are given unto God in the Scripture 2. qu. Of the divers kinds of names given unto God 3. qu. Of the excellencie of the name Jehovah 4. qu. Whether the name Jehovah bee understood of Christ. 5. qu. Of the right pronuntiation of the name Jehovah 6. qu. Whether the name Jehovah be ineffable that is not to be pronounced 7. qu. How the Lord was not knowne by his name Jehovah to Abraham Isaak and Jacob. 8. qu. Why the Genealogie of Reuben Simeon and Levi is inserted 9. qu. How Reuben is said here to be the first borne 10. qu. Of the age of Levi. 11. qu. Of the age of Kohath 12. qu. Of the age of Amram 13. qu. Why the sonnes of Korah and Ithamar are set downe 14. qu. Why Aaron tooke a wife of the tribe of Judah 15. qu. How Moses without ostentation setteth forth his owne commendation 16. qu. In what sense Moses saith he was of uncircumcised lips Questions upon the seventh Chapter 1. QUest The divers appellations of the name of God 2. qu. In what sense Moses is called Aarons God 3. qu. In what sense Aaron is called Moses Prophet 4. qu. Why the tribes of Israel are called Armies 5. qu. Of Moses age 6. qu. Whether Pharaoh asked a signe and whether a signe may be required 7. qu. Of the divers names of the Egyptian Magicians here used 8. qu. Of divers kinds of Magicke 9. qu. Of the first author and inventor of art Magicke 10. qu. Who were the ringleaders and chiefe of the Egyptian Magicians where also of the place where Jannes and Jambres were buried 11. qu. Whether things done by magicke and inchantment are in truth or in shew onely 12. qu. What things are permitted to Satan to doe 13. qu. How divers wayes Satans power is limited 14. qu. Whether the devill by his owne power can cause thunder and lightning 15. qu. Of the power of spirits in naturall works and of divers strange and admirable works in nature 16. qu. What works in naturall things are forbidden unto spirits to doe and how Satan two wayes maketh things to appeare that are not 17. qu. Whether Satan can raise the spirits and soules of the dead where these particulars are handled of the fabulous reports of the Heathen of the imagined force of Necromancie 2. Reasons against Necrâ—mancie 3. In what cases the dead have been raised and appeared 18. qu. Why Satan doth counterfeit the spirits of the dead 19. qu. Of the divers kinds of miracles 20. qu. Of the difference betweene true miracles and false 21. qu. Whether the Sorcerers brought forth true serpents 22. qu. By what meanes Satan deluded Pharaoh with a shew of serpents 23. qu. Why the Lord suffered the Sorcerers of Egypt to shew such contrarie signes 24. qu. VVhether Pharaoh being deceived by the Magicians false signes be thereby excusable 25. qu. Of the number of the plagues of Egypt 26. qu. Of the greatnesse of the plagues of Egypt how the Egyptians were every way punished 27. qu. Where the plagues of Egypt and to what place they were sent at the first 28. qu. At what time the plagues were sent upon Egypt 29. qu. In what time all the plagues were finished 30. qu. Whether the good Angels or the Lord were the ministers of the Egyptian plagues 31. qu. For what ends and causes the Lord wrought such wonders in Egypt 32. qu. Who were exempted from the plagues of Egypt 33. qu.
here gave his people 44. qu. Why the Lord at this time gave his people a law 45. qu. Who is said here to tempt 46. qu. Of the divers kinds of temptations 47. qu. Of the difference betweene good and bad temptations 48. qu. Wherein the Lord at this time proved his people 49. qu. What diseases of Egypt he meaneth 50. qu. Whether Job being a righteous man felt not of the diseases of Egypt 51. qu. In what sense the Lord saith I am thy healer 52. qu. Of the fountaines and Palme trees in Elim 53. qu. Of the mysticall signification of the twelve fountaines and seventie Palme trees 54. qu. Of divers errors and oversights of Josephus Questions upon the sixteenth Chapter 1. QUest Of the desart of sin 2. qu. Of the time when the Israelites came into the desart of sin 3. qu. Whether all the children of Israel murmured 4. qu. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. 5. qu. Of the grievous murmuring of the Israelites 6. qu. How the Israelites are said to have sit by the fleshpots of Egypt 7. qu. In what sense the Lord saith he will raine bread from heaven 8. qu. Why they are commanded every day to gather this bread 9. qu. How the Lord is said by this to have proved his people and to what end 10. qu. Why the flesh was given in the evening the bread in the morning 11. qu. Whether the rocke were first stricken to bring out water or the flesh and bread first sent 12. qu. Why Moses biddeth Aaron to speake to the people and doth it not himselfe 13. qu. How the people are bid to draw neere before the Lord. 14. qu. What cloud it was wherein the Lord appeared 15. qu. When the Lord thus spake to Moses 16. qu. What manner of fowles were sent whether they were Quailes 17. qu. Whether the comming of Quailes were a naturall worke 18. qu. VVhether this storie of the sending of the Quailes and that Numb 11. be all one 19. qu. Whether the Manna were a kinde of dew 20. qu. Whether the Manna were a naturall meteor 21. qu. Whether the Manna lay about the campe onely and not within it 22. qu. Whence it was called Manna 23. qu. VVhy the Manna is said to be the bread of Angels 24. qu. Of the measure Gomer how much it contained 25. qu. How one measure of Manna sufficed for every ones eating 26. qu. Why a Gomer was appointed for every head 27. qu. Whether the people transgressed in gathering some more some lesse 28. qu. How it came to passe that none had over that gathered more nor none had any lacke that gathered lesse 29. qu. How the Manna grew to bee corrupt with wormes 30. qu. How the Sun is said to wax hot and of the melting of Manna 31. qu. How they gathered twice so much upon the sixt day 32. qu. What moved the Rulers to come and tell Moses that the people had gathered double 33. qu. Of the meaning of the 23. verse and whether they dressed upon the sixth day that which was reserved for the seventh 34. qu. Whether the observation of the Sabbath were now first instituted 35. qu. Of the rest of the Sabbath 36. qu. The description of Manna the quantitie fashion colour and taste thereof 37. qu. Whether the Manna had a divers relish according to every ones taste 38. qu. When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. 39. qu. By whom this clause was added of the Israelites eating of Manna fortie yeares Questions upon the seventeenth Chapter 1. QUest Why some mansion places are omitted here 2. qu. Of penurie and want of water which the Israelites here indured 3. qu. Why it pleased God to prove his people with thirst 4. qu. How the people are said to tempt God 5. qu. Of Moses feare lest he should be stoned 6. qu. Why Moses is bid to take the Elders with him 7. qu. Why Moses is bid to take his rod. 8. qu. Whether it be all one storie of smiting the rocke Exod. 17. and Numb 20. or divers 9. qu. Of the mount Choreb 10. qu. Whether the water out of the rocke did still follow the Israelites 11. qu. What nation the Amalekites were and how they set upon Israel 12. qu. The reasons which moved the Amalekites to set upon the Israelites 13. qu. Why Moses goeth not himselfe to battell but appointeth Joshua 14. qu. Whether this Hur were the sonne of Caleb 15. qu. Whether Moses lifted up his hands in prayer 16. qu. How Moses hands were heavie 17. qu. Of the supporting and bearing up of Moses hands 18. qu. What this Amalek was and of whom descended 19. qu. What booke this was wherein Moses is commanded to write this storie 20. qu. Why Moses is commanded to rehearse it to Joshua 21. qu. Whether Amalek were wholly destroyed by Saul 22. qu. Of the building of the Altar and the name thereof 23. qu. Of the meaning of these words Thy hand is upon the throne of Jah Questions upon the eighteenth Chapter 1. QUest Whether Jethro and Rehuel or Reghuel were the same man 2. qu. How Jethro heard what the Lord had done for Moses and Israel 3. qu. The causes which moved Jethro to come unto Moses 4. qu. When Moses had sent Zipporah away 5. qu. Of Moses two sonnes 6. qu. How Moses was delivered from the sword of Pharaoh 7. qu. At what time Jethro came to Moses before the Law given in mount Sinai or after 8. qu. Wherefore Jethro sent before to Moses 9. qu. Of the manner of Moses entertainment 10. qu. Why Moses declareth all these things unto Jethro 11. qu. Of Jethro his joy and rejoycing 12. qu. Whether Jethro had before this the knowledge of the true God 13. qu. Of the meaning and true reading of the 11. verse 14. qu. Whether Jethro offered himselfe burnt offerings 15. qu. In what sense they are said to eat bread before the Lord. 16. qu. How the people came to Moses to aske of God 17. qu. Why the Lord would have Moses to take his dirrction from Jethro 18. qu. What causes Jethro would have reserved to Moses 19. qu. Of the qualities and properties required in good Magistrates 20. qu. How the Rulers over thousands hundreds c. are to be counted 21. qu. Of the number of these Officers and of their continuance and succession 22. qu. The difference betweene Moses office and the rest 23. qu. Of the meaning of these words And God command thee 24. qu. In what sense the people are said to goe quietly to their place 25. qu. Whether these Officers were chosen by Moses 26. qu. Whether these Officers were of equall authoritie or one subordinarie to another 27. qu. Of the difference betweene these Officers and the seventie Elders Numb 10. 28. qu. At what time Jethro tooke his leave of Moses Questions upon the ninteenth Chapter 1. QUest Of what
yeare this was the third moneth 2. qu. What day of the moneth the same day was 3. qu. VVhether this first day of the third moneth were the 47. day from the Passeover 4. qu. Of the place where they incamped 5. qu. VVhether the Israelites incamped on the East side of the mount Sinai 6. qu. How Moses is said to goe up unto God 7. qu. VVhy both these names of Jacob and Israel are joyned together 8. qu. How the Lord is said to carrie them upon Eagles wings 9. qu. How they are said to bee the Lords chiefe treasure 10. qu. How they are said to be a Kingdome of Priests 11. qu. By what reasons the Lord perswaded the people and why 12. qu. VVhether the people unfeinedly here promise obedience 13. qu. How the Lord is said to come in the thicke cloud when and in what thicke cloud it was 14. qu. VVhy the Lord talketh with Moses in the hearing of the people 15. qu. VVhy Moses is said twice to have reported the peoples words unto God 16. qu. Why they are bidden to wash their garments 17. qu. Whether this were the third day of the moneth when the law was given 18. qu. VVhether the fifteenth day of the moneth were one of the fiftie which went before the giving of the law 19. qu. VVhether our Saviour with his disciples and the Iewes kept the Passeover together 20. qu. How the Apostles Pentecost and the Iewes Pentecost fell out all upon one day 21. qu. How the Lord is said here to descend 22. qu. VVhether Jehovah Christ Iesus appeared not in the old Testament but onely or usually the Angels 23. qu. VVhether it were Jehovah the Lord Christ or an Angell that came downe upon mount Sinai 24. qu. VVhy the people are forbidden to come up into the mountaine 25. qu. VVhy hee shall bee killed that toucheth the mountaine 26. qu. VVhy no hand was to touch him that came neere the mountaine 27. qu. VVhy the beast that toucheth the mountaine is commanded to be slaine 28. qu. VVhether at any time it were lawfull for the people to goe up to the mountaine 29. qu. VVhy Moses is not set downe to have reported all to the people which was given him in charge 30. qu. VVith what water they washed their cloaths 31. qu. VVhy they are commanded not to come at their wives 32. qu. VVhy Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai 33. qu. VVhy it pleased the Lord in this trouble and fearefull manner to appeare with thunder and lightning 34. qu. VVhether this thunder and lightning were naturall 35. qu. VVhy the Lord appeared in a thicke cloud 36. qu. Of the blowing of the trumpet at the giving of the law what it signifieth 37. qu. Of the different manner of the delivering the law and the Gospell 38. qu. VVhat it was that Moses spake and the Lord answered 39. qu. VVhether God himselfe or an Angell spake to Moses in the mount 40. qu. VVhy Moses is commanded to charge the people againe 41. qu. VVhat Priests are here understood 42. qu. Why Moses replieth as unwilling to go downe 43. qu. VVhy the Lord not withstanding Moses answer still chargeth him to goe downe 44. qu. VVhy Aaron is bid to come up with Moses wherefore he went up and when Questions upon the twentieth Chapter 1. QUest Whether this be a Commandement I am the Lord. 2. qu. Of the distinction and difference of the lawes of Moses in generall 3. qu. Of the validitie of the lawes Morall Ceremoniall and Iudiciall which are abrogated which are not 4. qu. Of the difference betweene the Morall and Evangelicall law 5. qu. Of the manifold use of the law in the fourefold state of man 6. qu. Why it pleased God now and not before to give his written law to the world 7. qu. How the Lord spake all these words and why 8. qu. Why it pleased God himselfe to speake to his people in the giving of the Law 9. qu. Of the division of the Morall Law 10. qu. Whether foure Commandements or three onely belong to the first table 11. qu. Whether all morall precepts as of loving of God and our neighbour bee reduced to the Decalogue 12. qu. Of generall rules to be observed in expounding the Commandements 13. qu. Why the Commandements are propounded negatively 14. qu. Of the speciall manner of accenting and writing observed in the Decalogue more than in any part of the Scripture beside 15. qu. Why this preamble is set before I am Jehovah thy God 16. qu. Why their deliverance out of Egypt is here mentioned Questions upon the first Commandement 1. QUest Whether it is better read strange gods or other gods 2. qu. Why they are called strange gods 3. qu. Whether any kinde of externall idolatrie be forbidden in the first Commandement 4. qu. Of the meaning of these words Before me 5. qu. What reasons ought chiefely to move us to acknowledge the Lord onely to be our God Questions upon the second Commandement 1. QUest What a graven image is 2. qu. What things a similitude must not bee made of to worship 3. qu. Of the difference betweene bowing downe and serving 4. qu. In what sense the Lord is called a jealous God 5. qu. Of the titles which the Lord here giveth himselfe and wherefore 6. qu. Of the general commination promise annexed 7. qu. How it standeth with Gods Iustice to punish the children for the fathers sins 8. qu. Why mention is made of the third and fourth generation 9. qu. Why mercie is promised to be shewed to a thousand generations 10. qu. How men are said to hate God Questions upon the third Commandement 1. QUest What is signified by the name of God and how diversly it is taken 2. qu. That it is more to abuse the name of Iesus than simplie of God 3. qu. How many wayes the name of God is taken in vaine 4. qu. What is required in taking of a right oath 5. qu. Whether men be bound to sweare often 6. qu. Whether it be lawfull to use cursing 7. qu. For what things an oath is not to be taken 8. qu. Whether all kinde oaths are to be kept 9. qu. Of the commination added to the third Commandement Questions upon the fourth Commandement 1. QUest Of the order of the fourth Commandement why it is put after the other 2. qu. Why it is said onely in this Commandement Remember c. 3. qu. VVhy the Lord thought good to appoint a day of rest and that upon the seventh day 4. qu. VVhether the precept of keeping the Sabbath were altogether ceremoniall 5. qu. To observe one day of seven unto the Lord is morall 6. qu. VVhat things in the Sabbath were ceremoniall what morall 7. qu. VVhat it is to sanctifie the Sabbath day 8. qu. Of the labouring six dayes whether it bee a Commandement 9. qu. VVhat works are permitted to be done upon the Sabbath 10. qu. VVhy
powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho proclaimed the name Jehovah God or Moses 9. qu. VVhy the name
their mouth against heaven making the creature faulty and culpable whereas God created all things good tract 4. in Matth. But if it shall be objected that many things fall out according to the predictions of Astrologers I briefly answer that it commeth so to passe sometimes not by the dexterity of their wit and knowledge but either by the subtilty of Sathan that foretelleth what he himselfe is permitted to worke or by the credulity of such as consult with them whereby their affections give way unto the effect or by the secret disposing of Gods providence that such things should fall out for the probation of the faithfull and further confusion of misbeleevers QVEST. XXI Great Whales how said to be created Vers. 21. GOd created great whales 1. We need not because God is said here to create the whales which were made out of the water to have recourse unto that indigested matter which was made the first day of nothing Calvin So not only that is said to be created which is made of nothing but that also which is made new out of some matter as man is said afterward to bee created yet made out of the earth 2. But we deride that Jewish fable that God when he had made two great whales lest the increase of so huge a creature might tend to the destruction of the rest he did geld the male and salted the female to be meat for the just in the next world As though God did not foresee every thing before it was made and approved it being made and beside the Lord gave a blessing to all fishes and so to the whales among the rest to increase and multiply Mercer QVEST. XXII Of the great Whales Vers. 21. GReat Whales the word turmin signifieth a serpent dragon or great fish And this epithete great is not added without cause for the whale or great fish is the greatest of all living creatures Iob 41.24 In the earth there is none like him It is almost incredible what some writers report of the hugenesse of these creatures the Hebrewes write that whales have beene found of 500. stadia or furlongs in length Mercer Some have appeared in the waters of the bignesse of Islands Muscul. Pliny writeth that in the Indian sea there are certaine fish called balaenae whirlpooles quatuor jugerum of three or foure akors or furlongs in length and certaine long fish called pristes of 200. cubits and eâ—les in the riuer Ganges of 300. feet in length lib. 9. cap. 30. The same Author citeth Iuba King of Mauritania who maketh mention writing to Caius Caesar sonne of Augustus of whales in the Arabick coasts of 600. foot in length and 300. in breadth lib. 16. c. 40. Aelianus also writeth lib. 15. c. 21. that Alexander found in a caue in India a dragon supposed to be 70. cubits long they saw only his head out of the caues mouth not daring with the whole â—oast to approach neerer whose eyes appeared to be of the bignesse of a Macedonian target or shield These strange reports are found in forraine histories the truth whereof I will leave to the credit of the authors and the judgement of the readers Ambrose saith aequalia montibus corpora habere praedicantur the Whales are reported to have bodies equall to Mountaines Hexemer li. 5. c. 10. Certainly it is evident out of Scripture that these creatures of the sea are of a wonderfull bignesse as it appeareth both by that description Iob 41. His jawes are likened to doores v. 5. his scales to shields v. 6. hee maketh the sea to boile like a pot v. 2 2. As also by the story of Ionas where we reade that the Prophet was swallowed whole of a great fish and cast up againe And not to search further our owne Chronicles make mention of great fishes that have been taken as of one that was in length 22. yards being 12. foot broad betweene the eyes some of his ribs were 16. foot long his tongue 15. foot long three men might stand upright one upon another in the opening of the jawes Stow ann Elizab. 16. QVEST. XXIII Whether the fowles were made out of the water or earth Vers. 21. WHich the waters brought forth c. and every feathered fowle c. By these words it seemeth that the fowles had their beginning out of the water but the contrary is affirmed c. 2. v. 19. So the Lord God formed of the earth every beast of the field and every fowle of heaven c. To reconcile these places we neither affirme that the fowles were made of the thinner part of the water extenuated into the aire as Augustine lib. 3. in Genes ad lit c. 3. and Rupertus nor yet that they were made of mud or slime and so partly of earth partly of water as the Hebrewes not yet that they were made of the element of the water as Eugubinus in Cosmopeia nor yet that the fowles were made part of the water and part of the earth as wee see there are two sorts of them some that live in the water and some that keepe the land as Vatablus But we thinke that the fowles were created onely out of the earth Gen. 2.19 neither is the contrary affirmed here that the waters brought them forth but the Lord saith let the fowle fâ—ye upon the earth v. 20. so Iun. Cajetan Catharin QVEST. XXIV How and wherefore God is said to blesse the fish Vers. 22. ANd God blessed them c. 1. God is not said before to have blessed the herbs and trees as here hee blesseth these living creatures because the generation of living things whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in bringing forth young egges or wormes is a more admirable worke of nature than is seene in the increase of plants 1. In that the beasts of the earth are not blessed as here the fishes and fowles it is not because of the serpent that was to be accursed as the Hebrewes imagine but for that the abundance and number of the fishes exceedeth the other yet it must bee understood that God also blessed the rest though it bee not expressed 3. The Lord here first of all speaketh to the creatures because now he beginneth to create living things Iun. hee speaketh to them as he did to the whale to cast up Ionas not by any syllabicall voyce but by his omnipotent will and power which the creature forthwith obeyeth Mercer 4. The fishes are said to fill the waters the fowle to multiply because the fishes are more in number and they only live in the waters but the fowles live not only vpon the earth but other creatures beside 5. By the waters in the seas all other gatherings together of waters are understood but the Seas are named as the principall wherein there is greatest store of fish Iun. 6. Eugubinus here is deceived that thinketh that the fishes began to rise out of the water as soone as the Seas were gathered together and so every
day their creation was in working till the fifth day for this were to confound the workes of the creation which Moses precisely referreth to their severall dayes workes Mercer QVEST. XXV Whether all kind of creeping things were made in the beginning Vers. 25. EVery creeping thing If every kind of worme and creeping thing were created in the beginning then we refuse Augustines conceit that such creatures as are generated of dead bodies were not then made lib. 3. de Genes c. 14. For like as other perfect beasts were at the first formed out of the earth yet afterward left to their usuall generation so these creeping wormes flyes and such like might then have their creation as the rest though now ingendred by corruption of other matter Likewise wee reject Pererius conceit that thinketh those creatures which doe spring of corruption and are noysome and offensive to man not to have had their beginning then for by this reason neither should the serpent have beene created these creatures though hurtfull now to mans nature if man had not fallen should not have beene so We therefore rather allow Basils opinion that even these small beasts which doe spring from corruption now were produced in the first creation hom 7. in Genes and this is more agreeable to the text which mentioneth every creeping thing then to have beene made yet wee doe not thinke that there may not bee or is not in the world any other forme or fashion of flye or worme than was in the first creation but that the generall kind was then formed of such severall creeping things and a generall power and ability given to produce them out of such corruptible matter as is fit for their generation QVEST. XXVI Whether creatures of a mixed kind were made in the beginning ANother question also here ariseth concerning those kinds of beasts which are brought forth by a mixt generation as the mule by the mixture of the Asse and the Mare the Leopard of the Libbard and Lionesse the Lynx of the wolfe and hind whether these mixed kindes were created in the beginning Some doe thinke that they were but I hold rather the contrary with Rupertus lib. 1. de Trinitat c. 57. and for these reasons 1. because these are no new kinds but the first kinds made in the creation mixed and conjoyned together that we need not fetch their originall from the creation 2. Because wee finde it directly expressed in Scripture that Anah the sonne of Sibeon first found out mules in the wildernesse as he fed his fathers asses Gen. â—6 24 he was the first that found out the generation of mules by the unnaturall coupling of asses and mares 3. The Lord directly forbiddeth to plow with an oxe and an asse Deut. 22.10 much more unlawfull was it to couple divers kinds for generation than to yoke divers kinds together for tillage 4. By the same reason wee might fetch the patterne of other monstrous births from the creation as such whereof Plutarch maketh mention as of one Onoscâ—lis the daughter of one Aristonymus begotten of an asse and Epona begotten of a mare by Fulvius Stellus Plutarch parall 29. But these monstrous generations 〈◊〉 never by Gods creation or ordinance brought into the world but by mans wicked invention QVEST. XXVII How God made man according to his image Vers. 26. LEt us make man in our image according to our likenesse 1. We neither here approve the opinion of Ruperâ—us who by image here understandeth the second person of the Trinity by likenesse or similitude the third person namely the holy spirit lib 2. de Trinitat c. 2. for in that the Lord saith let us make man in ouâ— image the image of the whole Trinity is expressed and not the image of the father onely 2 Neither are the words so to be taken as though man was made according to the similitude of that humane nature which Christ the Sonne of God was to assume whereas the Scripture saith that Christ tooke upon him the likenesse of man Phil. 2.7 and not man his likenesse 3. We also reject the conceit of Eugubinus and Oleaster who thinke that God took upon him an humane shape when he created man and therefore said Let us make him in our image for neither did God the Father ever appeare in any such shape neither could it bee said to bee Gods image being assumed but for a time 4. Neither yet doe we distinguish these words as some of the Fathers Origen Basil Ambrose who referre image to the naturall gifts of reason understanding memory the similitude to the supernaturall gifts of grace as of holinesse righteousnesse for we see that the Apostle applieth the image to the work of grace in our renovation or regeneration Coloss. 3.10 Let us put off the old man c. seeing wee have put on the new which is renewed in knowledge after the image of him that created him Wee conclude therefore that there is no difference in the sense and meaning of these words but that one is the explication of the other QVEST. XXVIII Wherein the image of God consisteth in man ANother great question is here briefly to be discussed wherein this image of God consisteth according to the which man was created 1. Epiphanius judgeth it a matter incomprehensible because he thought that the perfect image of God is here understood without any difference or dissimilitude Epiphan haeres 70. whereas the Scripture saith not that man absolutely was made like unto God 2. Theodoret thought that man onely and not woman was created after the image of God whereas the contrary is evident vers 27. God created man in his image and then it followeth male and female created hee them signifying thereby that both were created according to his image And whereas the Apostle saith 1 Cor. 11.7 Man is the image and glory of God the woman the glory of the man he speaketh onely of the authority and preeminence given unto man wherein the image of God in that behalfe is more expressed in the man but not of the principall part of that image which as the Apostle saith consisteth in righteousnesse and holinesse according to which image the woman was created as well as the man Basil Chrysostome doe understand this image of the dominion which man hath over the other creatures Augustine of the immortality of the soule where in it is like unto God lib. de quantitat anim c. 2. Nyssenus in Hexemeron herein saith this image consisteth because the soule is capable of all goodnesse Damâ—scene because man hath free-will lib. 2. de fide c. 12. The Master of Sentences distinct 16. because man hath reason and understanding and therein excelleth all other creatures Others beside these faculties of the soule wherein the image of God is expressed doe further affirme that the likenesse is in these respects 1. Because that as all things originally are in God so also man doth participate with the nature of all creatures
her song The Lord hath looked upon the poore degree of his hand maide Luk. 2.48 and as Hagar saith Thou Lord hast looked upon me Gen. 16.13 Or in judgement as here he looketh toward the Egyptians whom hee saw before but seemed to winke at them and suffered them to goe on Simler 2. The Lord looketh toward them toward the morning to open the eyes of the Egyptians ut serò videreâ—t quò ipsos projecisset furoris sui impâ—tus that they might see though too late whether the force of their furie had cast them Calvin ut utrinquâ— conspicua esset potentia Dei that the power of God might be apparent in the destruction of the Egyptians and the deliverance of his people Simler The Israelites it being now day might with comfort behold the Lords mightie worke And this was a lively type of the resurrection of Christ which was in the morning Ad ortum solis justitia â—â—ra qua Christus resurrexit judicantur satellites Satana At the rising of the Sunne of righteousnesse at the houre of Christs resurrection the hands of Satan were judged Pellican The power of darknes was then perfectly conquered as here Pharaoh and his host at the appearing of the day are subverted and overthrowne in the sea QUEST XXI By what degrees the finall subversion of the Egyptians was wrought in the red Sea Vers. 25. FOr he tooke off their chariot wheeles In these degrees this finall and last judgement was brought upon the Egyptians 1. The Lord disturbed them an horrible feare was sent upon them as is shewed in the former verse procured by the tempests and grievous thunders and lightnings sent upon them Simler 2. Which lightnings and tempests with winde and raine the Lord sent upon them when hee looked out of the cloud as is more fully declared in the Psalmâ— 77.16 The waters saw thee O God the waters saw thee and were afraid the clouds powred out water the heavens gave a sound yea thine arrowes went abroad the voice of thy thunder was round about Iunius 3. Their chariot wheeles were taken off and he drave them slowly that is not Pharaoh drave his chariots Simler or the chariots drave heavily Vatab. or He carried them with violence Calvin Septuag for the word signifieth to leade â—ahag Isai. 11.6 But the Lord drave them slowly or heavily that is caused that their chariots could not goe partly because the wheeles were violently taken off Simler partly because the earth being moistned by the returning of the waters clogged their wheeles that they could not go 4. The Latine translator readeth Ferebantur in profandum They were carried into the deepe which although it doe not expresse the sense of the word which signifieth heavinesse not the deepe yet this was another hindrance unto the Egyptians that their chariots were forced descending into the deepe places of the sea and so suo so pondere dâ—mer serunt they did sinke themselves with their owne waight Pellican As in the next chapter vers 10. Moses saith They sanke as lead in the mightie waters 5. Hereunto may be added Vt se invicâ—m impedâ—rent That they hindred one another Ferus Equi impiugâ—banâ— Their horses floundred and ran one upon another Zeigler 6. And to make up the full measure of their judgement the water came together upon them and they fled against it as followeth vers 27. Iun. QUEST XXII Of the number of the Egyptians that perished Vers. 28. SO the water returned and covered 1. Touching the number of the Egyptians which perished in the water Iosephus saith that there were in Pharaohs host 50. thousand horsemen and 200. thousand footemen which all were drowned in the waters not one of them remained 2. But it is hard to gesse at the certaine number seeing the Scripture hath not set it downe yet it is most certaine that their number and multitude was very great for Pharaoh had not onely sixe hundred of the choice chariots but all the chariots of Egypt beside and all his chosen captaines were drowned also in the sea chap. 15.4 Oresius doth make this an argument of their great numbers because the Hebrewes being 600000 of fighting men were afraid of them and had no power to resist them but made full account all to be put to the sword and there to have their graves cap. 14.11 Ores lib. 1. cap. 10. QUEST XXIII Whether Pharaoh himselfe were drowned in the Sea COncerning Pharaohhimselfe 1. That opinion of Manethon is utterly untrue that hee himselfe escaped and reigned after this in Egypt 25. yeeres and 4. moneths for the contrarie is gathered out of the Scripture First because the Lord said before that hee would get him honour upon Pharaoh and all his host God therefore was noâ— honoured onely in the overthrow of Pharaohs host but of Pharaoh also himselfe Againe they which pursued the Israelites followed after them also into the sea vers 23. but Pharaoh himselfe with his host pursued them vers 10. and therefore Moses thus speaketh cha 15.9 The enemie said I will pursue I will overtake them which is specially meant of Pharaoh himself But not one escaped of all that went into the sea vers 28. as Iosephus also witnesseth Ita totus ille exercitus est deletus ut ne nuntius quidem cladis domum reverteretur All the host was wholly destroyed that not one remained to carrie tidings home of their destruction The Psalme also speaketh evidently Psal. 136.15 Hee overthrew Pharaoh and his host in the sea 2. But yet the opinion of the Hebrewes whereunto Thostatus consenteth may safely here bee received and it is very probable that Pharaoh was the last of all that was drowned that seeing all the Egyptians were overwhelmed in the waters he which had been the greatest cause of this their ruine should have also the greatest griefe 3. What this Pharaohs name was it is uncertaine Eusebius in his Chronicle saith it was Cenâ—â—res Manethoâ— in Iosephus calleth him Thermasis Cheremon Amenophis Lysimachus and Cornelius Tacitus say his name was Bâ—câ—horis In such uncertaintie of so great antiquities and varietie of opinion nothing can be certainly affirmed neither to be ignorant in such things is it much materiall Perer. QUEST XXIV Whether the Israelites were all gone over when the Egyptians were drowned Vers. 29. ANd the children of Israel walked upon drieland 1. Some thinke that the Israelites were first passed thorow the sea before the waters returned upon the Egyptians and therefore reade it perrexerant per medium maris they had gone through the middest of the sea in the preterpluperfect tense Pellic. Osiand 2. Iosephus thinketh that the Israelites were come to the other shore before the Egyptians entred Iamque in adversum littus Hebrai evaserant The Hebrewes were now escaped to the contrary shore But this is not like that either the Egyptians were not yet entred or that the Israelites were all gone over before the waters came together because the Egyptians made all haste and were
very eager in pursuing after them as Moses sheweth cap. 15.9 The enemie said I will pursue I will overtake them my lust shall be satisfied upon them I will draw my sword mine hand shall destroy them 2. Therefore it is more agreeable to the text that while on the one side the sea returned upon the Egyptians in the meane time the Israelites went on safe betweene the two walles of the water as this verse sheweth and this doth more set forth the power of God that defended his people and destroyed his enemies they being in the same place and danger Iun. Piscat And this very well may be a type of the last judgement as Ferus collecteth Sicut hic in mari alii pereunt aliâ— evadunt sic in judiciâ— unus assumâ—tur alius relinqueturâ—â— Aâ— here in the sea some perish some escape so in the last judgement one shall be received another refused QUEST XXV Why the Egyptians dead bodies were cast up upon the shore Vers. 30. ANd the Israelites saw the Egyptians dead c. This also did further shew the great power of God that caused the sea to cast up the dead bodies of the Egyptians which thing is not usuall for them which are drowned in the sea presently to be cast up Simler 2. Beside it made much for the comfort of the people of God when they saw their enemies destruction with their owne eyes as it is in the Psalme When the wicked men shall perish thou shalt see Psal. 37.30 Ferus 3 This object also being in their eye they were thereby more effectually stirred up to give thankes unto God which they presently performed as it followeth in the next chapter 4. They did not only see their enemies dead but they also spoiled them Pellican Simler and as Iosephus writeth Moses distributed their armour and weapons among the Israelites QVEST. XXVI Of the red Sea whence it is so called NOw because often mention is made in this storie of the subversion and overthrow of the Egyptians in the red sea it shall not be amisse briefly to shew the reason of that name whereof there are divers opinions which may bee all sorted into three heads 1. Some think that it is so called of the red colour of the water which some hold to be but in shew others that the waters have that colour indeede they that hold the water not to bee red but to seeme so to be some ascribe it to the reflection of the Sunne beames that shine very hot and red others to the red mountaines adjoyning that cast that colour upon that sea Strabo lib. 16. Plin. lib. 6. cap. 23. Some to the rednes of the sand where Pliny saith the Corall also groweth They which hold the water to be indeed of red colour doe either ascribe it to the nature of the water Plin. or to the raine that runneth downe from the red mountaines and so coloureth the water Vraxius ex Masio in Ioshu and Strabo out of Ctesius â—uidius reporteth that there is there a certaine fountaine which sendeth red water into that sea and Varro also writeth of a certaine fountaine by the sea side whereof the sheepe drinking of white become red and tawnie 2. Others thinke that the sea is not red at all neither to the eye nor otherwise but it was called in the Greeke tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mare Erythreum which signifieth in the Greeke red of Erythra the sonne of Perseus whose sepulchre is to bee seene in an Iland upon the sea called Tirina Strab. lib. 16. for Philostratus saith that the sea it selfe is of a blew and azure colour lib. 3. de vita Apollin 3. A third opinion there is that this sea in Hebrew is not called the red sea but the sea Suph which signifieth not either red or a reed as Hierom. Epist. ad Fabioâ—am but a reed onely or bulrush such as grow in great abundance on the sea shore as Aben Ezra and Rabb Salomon Pliny also writeth and so doth Strabo that within the sea toward the bankes there grew great plentie of trees like unto Lawrell and Olive trees which is so much the more strange because none grow there upon the land 4. Now to put somewhat of all these opinions together 1. It is out of question that in Hebrew this sea is not so called of the rednes but of the reed there growing as the rivers in Egypt and specially Nilus were full of flagges and reed as is evident Exod. 2.3 2. It is also cleere that the sea in the Greek tongue was so called Erythra after the name of Erythra the sonne of Perseus as is before shewed which word signifying red by translators it was turned from a name proper to an appellative 3. Yet notwithstanding use having so prevailed that almost by all writers it is called by the name of the red Sea insomuch that the Chalde Paraphrast retaineth that name it is like that the colour of the sea might give occasion also to that name not appearing so to bee by the reflexion of the Sunne for so other waters seeme red when the Sunne shineth red upon them in the morning as we reade 2. King 3.22 that the waters by this meanes appeared to the Moabites red as bloud But that the reede and trees growing by and in the water doe in some part give such colour to the water yet the proper name thereof is the Sea Suph or reedie Sea of the abundance of reede or some such like there growing Ex Perer. QUEST XXVII Of the fabulous reports of heathen writers concerning the causes of the going out of the Hebrewes IN the last place as Pererius hath collected them shall be added the fabulous reports of the Heathen writers concerning the departure of the Hebrewes out of Egypt 1. Manethon an Egyptian writer as Iosephus reporteth him lib. contra Appian devised this fable that after long warre betweene the Egyptians and Hebrewes whom hee calleth Pastores shepheards who had reigned a while in Egypt at the length when Themasis the King of Egypt had besieged them with 80. thousand armed men being compassed in with a strong wall which they had made and being out of hope to overcome them compounded with them to get them gone of Egypt whither they would In this fabulous tale of Manethon many lyes are heaped up together 1. The Hebrewes never reigned in Egypt but Ioseph under the King a long time governed that people even 80 yeeres to their great good 2. Neither ever did the Hebrewes take armes in Egypt against the King but endured their miserable servitude with great patience 3. Neither did they make a wall for their owne defence but they made indeede certaine places of munition for Pharaoh 4. Nor yet did the Hebrewes goe away upon any such composition and agreement but Pharaoh was forced by plagues and by the strong hand of God to let them goe 2. Lysimachus as Iosephus also in the same place testifieth did thus fable of the Hebrewes