Israelites that whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be
and consumed 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
eight of the 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
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
Egypt 32. qu. Who were exempted from the plagues of Egypt 33. qu. 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
of Socrates and Agesilaus and Architas Tarentinus how they used to sport and recreate themselves with children lib. 12. de var. histor 3. Augustine further doth allegorize this sporting of Isaack Quid absurdum si Propheta Dei carnale aliquid lusit ut eum caperet affectus uxoris cùm ipsum Dei verbum caro factum sit ut habitaret in nobis What marvell if the Prophet of God did sport carnally to please his wife seeing the word of God became flesh to dwell with us But we need not so farre to fetch allegories the historicall sense is plaine and full enough QUEST VIII Of the great increase that Isaack had of his seed Vers. 12. AFterward Isaack sowed in the land c. 1. Isaack sowed not in any ground of his owne which he had purchased or bought with his money for vers 17. hee removeth and departeth from thence but he hired ground for his present use Calvin Mercer 2. Hee found an hundred measures not in respect of others or so much more than he expected or than that ground was wont to yeeld but an hundred measures for one which hee had sowed Perer. 3. The Septuagint read an hundred of barley mistaking the word for shegnarim signifieth measures or estimation segnaâ—â—â—â— barley Mercer It was therefore wheat which he did sow for the use and sustentation of his family or he had this increase generally in all the graine which hee did sow 4. Forrein writers doe make mention of greater increase Herodotus saith the countrey of the Euhesperiâ—es yeeldeth 100. fold of the Cynipians 300. fold lib. 4. Pliny writeth that in Byzacium in Africa for one bushell of seed they receive 150. of increase ouâ— of the same place the governour sent to Augustus Caesar 400. stalkes which came of one graine lib. 18. c. 10. But these were most fruitfull soyles that gave this increase in seasonable yeares whereas this countrey was barren where Isaack did sow and in the time of famine and therefore this increase was admirable Perer. QUEST IX Of the valley of Gerar where Isaack pitched his tents Vers. 17. ISaack departed and pitched his tents in the valley of Gerar c. 1. Though the word nachal signifieth a valley or brooke yet it is not fitly here translated a brooke as the Latine Translater readeth and Pererius justifieth the same for there was no need to digge wels where the water ran neither is it like these pits were made to containe the water that came downe as Perer. But in digging they searched for water and at the length found a spring vers 19. 2. Neither yet was it a fruitfull valley where Isaack now pitched his tents for then he needed not to have digged so many wels 3. But it is like to have beene a dale thorow the which the hasty raine that fell did run and so by reason of the sand and gravell which was carried downe it seemeth it was a barren plat neglected of the inhabitants wherein Isaack might dwell without envy Muscul. QUEST X. Of the wels of water first digged by Abraham and after by Isaack Vers. 18. ANd Isaack returned and digged c. The meaning is not that Isaack returned to Gerar to dig the wels againe which his father had digged before as both the English translations read for to returne to dig is nothing else but to dig againe as Iunius translateth 2. Neither were these other wels beside those mentioned vers 15. as Ramban Mercer For wee doe not read that Abraham ever dwelt in this barren dale of Gerar. 3. But as Rasi thinketh these were the same wels before mentioned which Abraham had first digged and the Philistims stopped and Isaack renewed them calling them by the same names vers 33. this was done before he came from Gerar and departing thence he diggeth new wels in the dale and calleth them by new names though some thinke he giveth new names upon new occasions to the old wels Calvin Mercer 4. He digged the wels of Abraham againe both for more certainty to find water and the labour was easier and he had better right unto them seeing his father possessed them before 5. Origen allegorizeth this story comparing the Evangelists and Apostles to Isaack which revived the wels of doctrine which the Patriarkes and Prophets had first digged and by the fountaine of living water he understandeth the true sense of the Scripture which we should dig for hom 12. and 13. in Genes 6. The Hebrewes also have devised here divers allegories some by these three wels understanding the three Temples the one built by Salomon destroyed by the Chaldeans the other reedified after the captivity and demolished by the Romans the third they referre to the time of their Messiah when they promise to their nation rehoboth that is roomth and liberty some by the wels renewed by Isaack understand the Proselytes converted to the knowledge of God by Abraham and corrupted by the Philistims whom Isaack againe restoreth ex Mercer But these fabulous allegories are not much to be regarded QUEST XI How the Lord protecteth his and is their peculiar God Vers. 24. THe Lord appeared unto him the same night c. 1. Whether God appeared unto Isaack being awake as Lippoman or asleepe as Tostatus it is not certaine out of the text Isaack had some infallible signe whereby he was assured of Gods presence Mercer 2. The Lord calleth himselfe the God of Abraham as being his peculiar God in respect of Gods speciall care and protection of Abraham and Abrahams singular faith and obedience toward God like as the heathen had their nationall gods which indeed were no gods the Assyrians worshipped Belus the Egyptians Isis the Tyrians Baal the Athenians Minerva the Samians Iuno the Lemnians Vulcan the Romans Quirinus c. But the Lord Creator of heaven and earth is the peculiar God of Abraham and of the faithfull Pererius 3. The Lord promiseth to be with Isaack that is to protect him God protecteth his foure wayes 1. By giving wisdome to foresee and prevent dangers 2. By preventing the occasions and delivering from the imminent perils 3. By repressing the rage of Satan and his ministers 4. By giving strength and patience to endure trouble Perer. QUEST XII Why Abimelech with the rest came to Isaack Vers. 20. THen came Abimelech c. 1. Some thinke it was not the same Abimelech which made a covenant with Abraham so long before well nigh 80. yeares but his son bearing the same name Abimelech which signifieth my father the King might be a common name to all the Kings of Gerar and so might Phicol which signifieth the mouth of all bee a title proper to the Captaines of the Army Merc. Muscul. But it is rather like that it was the same Abimelech because of the same chiefe Captaine Phicol who might bee now somewhat above 100. yeares old 2. Ahuzzah was a proper name of one of his chiefe friends not a nowne collective betokening the college or company
of his friends as Onkelos Lyranus Tostat. 3. Abimelech commeth a farre journey not of love or good will but partly pricked in conscience for the wrongs which he had offered to Isaack Chrysost. hom 52. in Gen. partly providing for their posterity that Isaack would doe them no hurt Mercer 4. Origen by these three that came to Isaack understandeth the tripartite wisdome of the Gentiles the morall naturall rationall which dissenting at the first from the Christian faith were afterward reconciled to it hom 14. in Genes QUEST XIII Why Isaack made a feast to Abimelech and his company Vers. 3. HE made them a feast 1. Isaack did this of a simple and sincere affection that they might know there remained no grudge or purpose of revenge in his minde for to invite unto feasts is a signe of remitting and forgetting of former wrongs as Augustus Caesar did bid Catullus the railing Poet to supper in token he had forgiven him though Alexander dissemblingly brought Philotas to his table to have the better opportunity to murther him as Absolom served his brother Ammon 2. Some thinke that the next morning the oath before betweene them made was againe ratified Mer. But it is more like that the oath was deferred till the next morning as being the fittest time for serious consultations it was the Persians barbarous manner in the middest of their cups to advise of their weightiest affaires Perer. QUEST XIV Wherefore the well is called Shibah Vers. 33. SO he called it Shiba 1. Some interpret this word abundance or saturity because of the plenty of water that was found as Hierome who findeth fault with the Septuagint because they translate it oath But sabang signifieth to abound not shabang which is here used 2. It is more like that this was both the same well which Abraham digged and the same name derived from the oath which was made betweene Isaack and Abimelech as before betweene Abraham and Abimelech for so this story saith that Isaack gave them the same names which his father gave them vers 18. Mercer Calvin QUEST XV. Of the marriage of Esau. Vers. 34. WHen Esau was forty yeare old c. 1. The Hebrewes thinke that Esau till hee was forty yeare old gave himselfe to a vitious and a licentious life which may well be and that to imitate his father who was married at forty he doth the like 2. This his marrying into the flocke of Canaan was abdicationis praeludium a fore-runner of his casting off and missing of the blessing as it followeth in the next Chapter Calvin 3. Tostatus thinketh that in the forty yeare of Esau which was the hundred of Isaack Sem died but Pererius thinking to correct his oversight falleth into a greater errour referring the death of Sem to the 50. of Esau and 100. of Isaack whereas they are both in a great errour for Sem died in the 50. yeare of Isaacks life 60. yeare before this time which was 502. yeares after the floud QUEST XVI The evill qualities of Esau his wives Vers. 35. THey were a griefe of minde 1. Some read rebellious of marah to rebell sic Chald. But it rather commeth of marra to be bitter 2. And so were the wives of Esau bitter unto Isaack and Rebeckah and a great offence of mind unto them both in respect of their corrupt manners and their divers profession being given to idolatry as the Canaanites were Tharg Hierosol 4. Places of doctrine 1. Doct. God maketh rich Vers. 12. THe Lord blessed him Gods blessing is given as a reason of Isaacks increasing and growing rich whereupon Augustine noteth Etiam ipsa bona temporalia nec dari posse nec sperari debere c. nisi ab uno Deo That these temporall goods cannot be given or hoped for but from the only God quast 76. in Genes as the wise man saith Prov. 10.22 The blessing of the Lord maketh rich 2. Doct. The soules of the righteous live with God Vers. 24. I Am the God of Abraham Abraham was now dead and yet the Lord professeth himselfe to be his God whereby we are taught that the soules of the righteous after this life doe live with God for as our Saviour saith He is not the God of the dead but of the living Matth. 22.32 Muscul. 5. Places of confutation 1. Confut. Against the breaking of covenants Vers. 15. THe Philistims filled all the wels c. Though that Abimelech had made a covenant with Abraham concerning the well Gen. 21.30 yet after Abrahams death they goe from the covenant such are the enemies of the Church of whom the Prophet speaketh Isa. 33.8 He hath broken the covenant c. he regardeth no man such are the Romanists which hold that faith is not to be kept with heretikes as they brake the safe conduct granted to Iohn Hus and Hierome of Prage Mercer 2. Confut. Of restoring the ancient doctrine with the ancient names Vers. 18. HE gave them the same names which his father gave them The Philistims both stopped the ancient wels and abolished the names Isaack restoreth both so the Church of Rome hath abolished both the true ancient doctrine of the Sacraments as also taken away the name thereof calling it by an idolatrous name of their owne invention of the Masse Muscul. We therefore with Isaack have restored the pure doctrine of the ancient primitive Church together with the names as the Communion the Lords supper the Lords day c. As the Prophet saith Aske for the old way which is the good way and walke therein Ierem. 6.16 6. Places of morall observation 1. Observ. Not to imitate our fathers infirmities Vers. 7. HE said she is my sister Abraham before had offended in the same kinde and yet Isaack cannot take heed so apt children are to imitate the infirmities of their parents Mercer But we should rather learne to decline from our parents errings as the Prophet saith If he beget a sonne that seeth all his fathers sinnes c. and feareth neither doth the like c. Ezek. 18.14 2. Observ. The punishment of adultery Vers. 11. HE that toucheth this man or his wife shall dye the death Thus by the light of nature they were taught that adultery was a grievous sinne and Abimelech pronounceth the sentence of death against such as should violate another mans wife as the Lord had said before to Abimelech Thou art but dead because of the woman which thou hast taken Genes 20. vers 3. 3. Observ. Adversity and prosperity tempered together Vers. 12. ISaack sowed c. Thus the Lord tempereth adversity and prosperity sorrow and joy together like as the night and day summer and winter doe one succeed another Isaack after these grievous tentations concerning his wife is increased and blessed of God likewise vers 20. when his servants had strived for two wels they peaceably enjoy the third calling it Rehoboth roomth as the Psalme saith Weeping may abide in the evening but joy commeth in the morning
Rubens counsell for the delivering of Ioseph Vers. 21. BVt Ruben when he heard it c. 1. Ruben is said to have delivered Ioseph because by his counsell he hindered the purpose of his brethren that would have killed him Iun. 2. Iosephus setteth downe divers reasons which Ruben should use to disswade his brethren from this bloudy enterprise 1. In respect of God from whom nothing could be hid 2. In regard of their father whose great griefe and soâ—row by this meanes should be procured 3. And concerning Ioseph that they should consider he was but a child and therefore to be pittied he was their brother and therefore to be spared 4. And for themselves to remember what a great sin they should commit in shedding innocent bloud and that only envy toward their brother was the beginning of this mischiefe intended ex Perer. 3. It is like that Ruben might use other perswasions but Moses only expresseth that principall reason that they should not shed bloud whereof the Lord gave an expresse law to Noah after the floud Mercer 4. Herein appeareth the hypocrisie of the rest that thought they were free from bloud if they did not shed it with their owne hand though they otherwise caused Iosephs death as by starving or pining him in a pit which was far worse than if they had presently killed him and hereupon Ramban untruly noteth that he sinneth not so grievously which procureth anothers death as hee which with his owne hands sheddeth his bloud 5. Ruben in giving this advice to let downe Ioseph into a pit had no purpose that there he should die but as the text is to deliver him to his father by this meanes he might thinke to be reconciled to his father whom he had before offended by his incest Calvin The Hebrewes thinke that for this compassion of Ruben he deserved afterward to have a Prophet of his tribe namely Hosea and to have one of the cities of refuge in his lot and division Mercer QUEST XIX Of Iosephs party-coloured coat which his brethren spoyled him of Vers. 23. THey stript Ioseph out of his coat c. 1. They neither left him naked as Aben Ezra thinketh 2. Neither did they take away from him two coats as Lyranus 3. Neither is it certaine whether our Saviour Christs coat were like unto Iosephs 4. They tooke from him this party-coloured coat which was his upper garment not so much for desire they had to the garment but because it was a token of his fathers love Mercer As also with an intent to shew it to their father thereby to colour and conceale their fact vers 32. Iun. QUEST XX. Of Iosephs letting downe into the pit Vers. 24. THey cast him into a pit c. 1. It seemeth it was an old broken pit for there was no water in it such as Ieremie speaketh of alluding to the fashion of that country they have digged them pits broken pits that can hold no water Ier. 2.13 2. It is not like as R. Salomon conjectureth that this pit was full of serpents and scorpions for then as Ramban noteth they must needs haue acknowledged a miracle in the preservation of Ioseph among serpents as of Daniel among the lions 3. It may be though no water were in the pit yet it was full of mire such as Ieremie was let downe into Ierem. 38. Perer. QUEST XXI Of the spices and balme which the Ismaelites carried Vers. 25. LAden with spicery balme and mirrhe 1. The word necheth is the same which the Arabians call Nuketa that is spices sweet druggs yet elsewhere it is taken generally for precious things as 2 King 20.13 Hezekiah shewed to the king of Babilons servants his house Nechothe of precious things Oleaster Iun. though Mercerus interpret it Domum aromatum House of spices 2. The word tseri is not wax or rosin as Oleaster although the Latine word cera and rasina and the Greek word rheténe the letters somewhat transposed come somewhat neare the sound of the Hebrew word but it is better interpreted balme as Iun. whereof there is great store in Gilead Ierem. 8.22 rosin was neither so rich a merchandise to be transported so farre nor so precious for curing of diseases as the Prophet there noteth 3. The last kinde of merchandise is called Lot which cannot signifie the Chessenut as derived from the root Lut which signifieth to wrap in or cover as Oleaster for this had beene no such precious merchandise to carry so farre and Exod. 30. it is reckoned among the sweet spices whereof the perfume there prescribed was made but it is better translated ladanum Iun. which commeth somewhat neare the Hebrew word the Chalde and Septuagint reade stacte which is the same that ladanum the gumme of the myrrhe or Cypres tree QUEST XXII Why the Ismaelites are also called Midianites Vers. 28. SOld Ioseph to the Ismaelites Which are also called Midianites vers 28. and Medanites vers 36. which were three divers people the first of Ismael Abrahams sonne by Agar the second of Midian by Keturah the third of Medan Abrahams sonne by Keturah also these three are indifferently taken for the same people in this place 1. Not for that they were distinct Nations but grew to be one people as Augustine 2. Or because they all came of Abraham and had the same father Thom. Anglic. 3. Or because Agar and Keturah are supposed to be the same Histor. Scholast which is an untrue surmise 4. Neither are we to imagine with some that Ioseph was thrice sold first to the Ismaelites then to the Midianites and lastly to Potiphar as Rasi for vers 28. at the same instant Ioseph was sold both to the Ismaelites and Madianites 5. Wherefore these merchants are named as well Midianites as Ismaelites both because they did traffike together and the company consisted of both sorts Mercer as also because the Ismaelites and Midianites dwelt in one Countrey of Arabia together and therefore Oukelos readeth vers 25. for Ismaelites Arabians and for this cause the Kings of Midian are called Ismaelites Iud. 8.24 26. because of their cohabitation together Iun. QUEST XXIII Of the price which Ioseph was sold for FOr twenty peeces of silver c. These were twenty sicles of silver which are in value 23. s. 4. d. starling for every common sicle weigheth two drachmaes that is â— 4. d. starling the fourth part of an ounce so that foure sicles make a doller Iun. 1. Wherefore it was neither so small a summe as Bahai ghesseth who would have these to be twenty denarii which make but five sicles 2. Nor so much as Iosephus reckoneth who would have Ioseph sold for 20. minâ—â— pounds every mina or pound weighing 100. drachmaes that is 58. s. 4. d. starling 3. The Septuagint also are deceived that for peeces of silver reade peeces of gold 4. Neither was Ioseph sold for 30. silverlings as some translations did reade in Augustines time because they would make the type body
kindred as 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
of 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
though hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of
to doe the 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
sent before when 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
vers 15. 3 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
of Israel Hierome numbreth them 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
plagues of Egypt are not here 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
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
therefore to bee yeelded unto God They would shift us off here with a distinction of religious adoration one which is in the highest degree and so proper unto God another inferiour which may bee yeelded to Angels and Saints Contra. In that adoration which they yeeld unto Saints they doe the same things which they offer unto God as in consecrating of Altars Temples Holydayes unto them and they doe attribute unto them omnipresence and omniscience to know all things and to be every where present in a manner as they ascribe these things to God Ex Simler Morall Observations upon the first Commandement 1. Observ. The neglect of the honour and worship of God the cause of calamities in the world THis first precept which commandeth the worship of God teacheth what is the cause why the Lord punisheth the world with famine warre unseasonable weather scarcitie of the fruits of the earth even because his worship is neglected as the Lord saith by his Prophet Because of my house that is wast and you runne every man to his owne house therefore the heaven over you stayed it selfe from dew and the earth stayed her fruit Hag. 1.9 Cyprian to the same purpose thus elegantly writeth Quereris quòd nunc tibi minùs uberes fontes c. Thou complainest that now adayes the fountaines are not so flowing nor the aire so wholesome nor the raine so plentifull nor the earth so fruitfull c. Tu enim Deo servis per quem tibi cuncta deserviunt tu famularis illi cujus nutu tibi cuncta famulantur For doest thou serve God by whose meanes all things serve thee Doest thou wait on him by whose becke all things waite on thee Cyprian contra Demetrian Whereby we are admonished that when such calamities and judgements are in the world we should returne to our dutie and set up the worship of God and give him the praise then will hee in mercie returne unto us as hee saith by his Prophet Build this house and I will bee favourable in it Hag. 1.8 2. Observ. Not to trust in riches AGaine this precept reproveth them which put their trust or confidence in any thing beside the Lord as they doe which put confidence in man or repose their trust in riches And therefore the Apostle doubteth not to call the covetous man an Idolater Ephes. 5.5 because hee thinketh his life standeth in the abundane of riches David therefore exhorteth rich men If riches increase set not your heart upon them Psal. 62.11 3. Observ. Against those that run unto Witches and Soothsayers FUrther as in this Commandement witchcraft and all kinde of sorcerie is forbidden so also is it a wicked and abominable thing to seeke unto Witches and Soothsayers which is condemned by the Prophet Isay 8.19 When they shall say unto you enquire at them that have a spirit of divination and of the Soothsayers c. should not a people enquire after their God from the living to the dead For herein foolish people offend two wayes in forsaking God and running unto such meanes which cannot helpe them as the Prophet Ieremie saith My people have committed two evils they have forsaken me the fountaine of living waters to digge them pits even broken pits that can hold no water Ierem. 2.13 So Ahaziah King of Israel sending to Baalzebub for recoverie of his hurt found therein no helpe and beside he shewed his infidelitie in not seeking unto the God of Israel 2 King 1.16 Vpon the second Commandement 1. Questions discussed QUEST I. What a graven Image is 4. THou shalt make thee no graven Image neither any similitude c. 1. Some in stead of sculptile graven read an Idoll and they make this difference betweene an Idoll and an Image or similitude An Idoll is a representation of a thing that is not neither hath any being in the world as if one should make the Image of a mans bodie with the head of a dog or a bodie with two faces such a shape Quam â—oâ—â—lus non vidit sed animus sibi fingit which the eye hath not seene but the minde imagineth they say is an Idoll a similitude or Image is of such things as are seene in the world and to this purpose they alleage that saying of the Apostle 1 Cor. 8.4 We know that an Image is nothing in the world Gloss. ordin ex Origen Contra But this place of the Apostle is not rightly applied for there the Apostle speaketh in generall of all the Idols of the Heathen of what shape or fashion soever that they were aâ— nothing in the world that is vaine things which mens superstitions fancies had devised which saying of the Apostle is agreeable to that of Samuel where the Prophet exhorteth the people to serve the Lord And not to turne backe after vaine things which cannot profit you nor deliver you 1 Sam. 12.21 And further the word pesel here used signifieth any thing that is graven of pasal to grave Oleaster 2. This then is the difference betweene these two words pesel a graven Image and temunah a similitude or likenesse the first is a picture proportioned and fashioned out of stone wood or mettle and so carved and graven a similitude is an Image Picta in planiâ— superficiebus ex solis coloribus facta painted in plaine tables onely made of colours and these similitudes though they be evill yet Non tantum nocent sicut statuae doe not so much hurt as the other resemblances because these come nearer to â—he nature of things living and so may more easily deceive Tostat. quast 3. So also Lyran. 3. Some Hebrewes thinke that temunah signifieth any similitude either of things visible or invisible but Oleaster thinketh thaâ— the representation of things visible is rather understood by this word as Deut. 4.15 it is said Yee saw no 〈◊〉 in the day that the Lord spake unto you the first opinion is more probable because the invisible spirits as Angels use to be pictured as well as visible things QUEST II. What things a similitude must not be made of to worship THat are in heaven above c. 1. By this are forbidden first the worshipping of the celestiall bodies as the Sunne Moone and the Starres as is more at large shewed Deut. 4.19 for the Gentiles worshipped these whose corruption the Israelites followed as the Idolatrous Kings of Judah did dedicate houses to the Sunne 2 King 23.11 and the superstitious women did offer incense to the Moone whom they call the Queene of heaven Ierem 44.18 They were not then to make any similitude of these celestiall bodies to worship them Beside the fowles of the aire are comprehended under those things that are in heaven as it is explaned Deut. 4.17 Or the liknesse of any feathered fowle that flieth in the aire for the Gentiles also worshipped fowles and birds as the Eagle which they consecrated to Iupiter the Dove to Venus the Peacocke to Iuno the Raven to Phoebus the Bat to Minerva Tostat. quaest
there exhibited unto him Habitat Christus per 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
should be there consecrated where the chiefe of their service 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
as Moses serpent devoured the Magicians serpents sic diabolus 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
innocent bloud upon your selues 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