commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the Israelites that
insinuateth Deut. 11.11 where Moses sheweth a difference betweene the land of Canaan and Egypt where they watered their fields with their feet as a garden that is they conveyed the waters of Nilus by trenches and furrowes to their fields which overflowing their grounds serveth in steed of raine and therefore the Egyptians did more honour Nilus than heaven Perer. QUEST XLIII Whether the Sorcerers did turne the waters into true bloud NOw whether the Sorcerers brought forth true bloud as Moses did though it need bee no question as is before shewed Quest. 21. yet there are divers opinions about it 1. Augustine thinketh that the Sorcerers by the Devils helpe did change the water into very naturall bloud lib. 83. quâ—st 79. But that cannot be for the Devils have no power to change or transforme one substance into another immediatly without naturall meanes and seeing true bloud is not ingendred but in the body and that not immediatly but by certaine degrees and preparations Satan could not in truth doe any such thing 2. Pererius thinketh that this bloud was cunninly conveyed by the Devils helpe from some other place and not made out of the water But this is not likely for it was no small quantity of bloud which seemed to be changed by the Sorcerers out of how many bodies could the Devill draw and sucke so much bloud and if the bloud were brought what came of the water that must bee conveyed away also Beside the text saith that the enchanters did likewise then as Moses turned water into bloud they must to make their worke like turne water also into bloud or seeme to doe it 3. Wherefore I subscribe rather to Iustinus Sanguinem à Magis exhibitum non fuisse verum sed fallacem praestigiosum That the bloud brought forth by the Magicians was not true bloud but deceitfull and counterfeit quaest Orthod 26. Ferus reason is because naturas mutare solius Dei est it only belongeth unto God to change natures Osiander saith Videntur ad breve tempuâ— conversae The waters seemed to be changed by the Sorcerers but for a short time but Moses miracle continued seven dayes which sheweth that it was a true miracle So Ambrose concludeth Si arte sua quis sublimitate astutiae aliam creaturam fingat ad horam sicut finxerunt Iannes Iambres If any by his cunning and deepe deceit can faine another creature for a time as Iannes and Iambres did c. QUEST XLIV How this first plague was stayed HOw this plague ceased is not expressed 1. Philo thinketh that at the supplication of the Egyptians made to Moses and his prayer unto God the waters returned to their first nature But if it had beene so it is not unlike but that Moses could have expressed so much as hee doth in the other plagues that were stayed by that meanes 2. Iosephus writeth that Pharaoh seeing the miserable state of the Egyptians did give leave to the Israelites to depart and so the plague ceased but presently after hee repented him but the Scripture seemeth to be contrary for Pharaohs heart was hardened at the first and not mollified at all neither did this plague enter into his heart vers 23. 3. Therefore it is most like that this plague contined untill the beginning of the second which is the end of the first and so it ceased neither at the entreatie of Pharaoh or the Egyptians or by the prayer of Moses but by the will of God Thostat Perer. QUEST XLV Of the application and use of this first plague FOr the mysticall application of this plague 1. Augustine comparing the ten plagues of Egypt and the ten Commandements together doth referre the first plague to the first Commandement applying it thus The water out of the which commeth the generation of many things signifieth God the beginning of all the turning of this water into bloud is the corrupting of the divine worship by humane and carnall inventions of flesh and bloud 2. But I preferre rather Ferus applications the one propheticall that this plague did portend the bloudy end and destruction of Pharaoh and the Egyptians the other morall that wherein a man sinneth thereby in the justice of God is he punished as Adonibezek by the cutting off his fingers and toes as he had served others Absalon by his haire which hee was proud of so the Egyptians are punished in the water wherein they had destroyed so many innocent babes Pererius 4. Places of doctrine 1. Doct. Of the institution of the princely and priestly calling Vers. 1. I Have made thee Pharaohs God and Aaron thy brother shall be thy Prophet Here we have the institution of two most necessarie callings among the people of God the princely power in Moses whose commission was to give edicts and lawes and the Ecclesiasticall in Aaron to whom it appertained to interprete and expound the Law as the Prophet saith Aske the Priest concerning the law Borrh. 2. Doct. Of the hardning of the heart how it is said to proceed from God Vers. 3. I Will harden Pharaohs heart Mans heart is hardened two wayes either by it selfe internally or by some externall accident that moveth the inward cause or the instruments thereof the externall agents are either efficients and so the Devill as an efficient and working cause moveth the heart of man unto evill being corrupt of it selfe or they are only disposing and ordering so the Lord is said to harden the heart which he doth three wayes 1. By leaving the will of man being destitute of good to it evill nature and disposition 2. By some occasion given by the Lord which in it selfe is good the heart of the wicked becommeth more obstinate as by the Lords commandement by Moses Pharaoh was more hardened so the Apostle sheweth that some take occasion by the law which is good to bee more evill Rom. 7. like as tender and weake eyes by the brightnesse of the Sunne doe dazle the more and become blinder 3. The Lord seeing the will of obstinate men to be thus hardened and bent upon evill he in his justice also driveth them to that end whither of themselves they runne headlong Iun. Like as the primum mobile in the heavens the utmost sphere carrieth all the other inferiour orbes of the planets about yet every one of them doe keepe their contrary course by the which the eclipses of the Sunne and Moone fall out yet so as by the first overruling motion they are whirled about and brought to their Eclipse which is properly caused notwithstanding by their owne particular motion so there is an overruling power of God that bringeth every thing to the end appointed yet the defects and eclipses of our will doe proceede of our owne corrupt nature See more of this point how the Lord is said to harden the heart chap. 4. quest 19. 3. Doct. That no man sinneth of absolute necessitie Vers. 22. HE did not hearken unto them as the Lord had said It was
were Eldad and Medad Gloss. interlinear But this cannot be for those seventy Elders were appointed after the campe was removed from Sinai and pitched in Kibrath Hattavah which was the next station beyond Sinai Numb 33.16 But now the Israelites remained at mount Sinai 2. Some are of opinion that these seventy Elders were appointed when Iethro gave counsell to Moses that is six out of every tribe which make 72. but the even number is set downe Simler But those Captaines over the people which were chosen according to Iethro his direction were heads over thousands hundreds and fifties chap. 18.25 they were then more than seventy 3. Neither were these seventy such as before time the people had chosen out for their Rulers answerable unto the number of soules that went downe with Iacob into Egypt as Calviâ— seemeth to thinke for it seemeth that before Iethro gave that advice to Moses there were no such Governours and Rulers over the tribes because Moses then needed not to have wearied himselfe in hearing their causes himselfe alone 4. Wherefore these were no speciall Elders that before were elected and chosen out but such as Moses did single out upon this occasion out of the more honourable sort of the people and therefore they are called vers 11. eetzilee separated or selected And Tostatus holdeth this as a reason because the word Elders ziene in the Hebrew hath no article set before it as is usuall in that language when any speciall persons of note are named But though his reason doe not alwayes hold yet his opinion seemeth of the rest to be most probable Tostat. qu. 3. QUEST III. Why Moses went up into the mount alone Vers. 2. ANd Moses himselfe alone shall come neere to the Lord c. 1. Here are three degrees or orders appointed to be observed in their comming neere unto God the people stand farre off and come not neere at all Aaron and his two sonnes and the seventy Elders ascend with Moses to some part of the mountaine but Moses himselfe only goeth up unto God vers 12. Calvin Lippoman 2. Rabanus maketh this morall application of it that as the seventy Elders went not up with Moses so unusquisque perpendat discrete vires suaâ— ut ultra non praesumat that every one doe discreetly examine his strength and not presume beyond his knowledge 3. For the mysticall sense Procopius maketh Aaron here a type of Christ who stood aloofe off and contemned not our humane nature sed descendens ad nos inter nos moratur but descending dwelt among us c. But this application can in no wise be fit that Aaron should be here a type of Christ who went not up unto God but Moses did for who should have freer accesse unto God than our Mediatour and intercessor therefore Moses here rather signifieth the Law which is perfect and pure in it selfe yet is not able to bring us to God as these ascended not with Moses but were left behind Simler QUEST IV. Whether all the people in generall were assembled Vers. 3. ANd all the people answered c. 1. Sometime the whole congregation is understood to be the Elders only and principall men that stand for the rest of the people as chap. 12.3 the Lord biddeth Moses to speake to all the congregation and yet he onely spake unto the Elders vers 21. But here we rather understand that all the multitude was called together for as we reade that when the Law was confirmed and ratified the whole assembly came together not only the Elders and Officers but even their children and wives yea the strangers unto the hewer of wood and drawer of water Deut. 29.10 11. so was it requisite that at the first receiving of the Law all the whole multitude should come together to give their generall consent 2. If it be objected that it was not possible that so many hundred thousand as there were in Israel could assemble in such sort to heare the voice of one man we may either say that God might give an extraordinary strength unto Moses voice that it might be heard round about Tostatus Or though all the people were not within hearing themselves at once yet one might receive it from another and so give their consent or one company might succeed another to heare Oleaster QUEST V. Why the Lord requireth the peoples consent to his Lawes Vers. 3. ALL that the Lord hath said will we doe 1. Though God might by his soveraigne right impose what Lawes he thought good without the peoples consent because they were bound to obey whatsoever the Lord commanded yet the Lord thought good to require their consent because otherwise they might be lesse culpable if they had not obeyed those Lawes which were thrust upon them against their will 2. And although they had twice before chap. 19.8 and 20.19 promised their obedience yet that was but in generall before the Lawes were published and therefore it was necessarie that a particular consent should be had now unto the severall Lawes which were propounded 3. God knew before they would consent but that was not sufficient unlesse they also expressed it themselves that they might afterward be left without excuse Tostat. 4. The people are to be commended for their readinesse but yet they knew not how impossible it was to keepe the Law and therefore cannot be excused of rashnesse Iun. Of this sudden promise of obedience which the Israelites had soone forgot Hierome thus writeth Melius est non promittere quam promissa non facere c. It had beene better for them not to have promised at all than not to performe their promise And Gregorie herein compareth the Jewes unto Locusts Subiâ—o saltuâ— daâ—tes protiâ—â—s ad 〈◊〉 codemes c. Which doe of a sudden give a spring and forthwith fall upon the ground againe QUEST VI. What Lawes they were which Moses wrote in a booke Vers. 4. ANd Moses wrote all the words of the Lord. 1. R. Salomon thinketh that Moses first rehearsed and afterward wrote the whole booke of Genesis and all Exodus unto this place But this cannot be 1. The Rabbin himselfe thinketh that Moses rose the next day and built the Altar how could he then write these two bookes without a great miracle in one day which we are not without great necessity to bring in to make or devise miracles where no cause is were great presumption Lyran. 2. It is said he wrote all the words of God and so consequently only the words of God but the history of Genesis and Exodus containe many things beside the words of God therefore there was no cause either to rehearse or write all the contents of these two bookes Tostatus 2. Cajetanes opinion is with whom consenteth Osiander that Moses did write all the former Lawes contained in the 21 22 23. chapters and the ten Commandements beside with all those Lawes set forth in the 12. and 13. chapters and his reason is
note is too violent that Noah doth not here as God bid him but abstained still from the company of his wife because hee feared lest men might kill one another as Cain did Abel or because he expected another floud the simplicity of the text warranteth no such thing 3. Musculus noteth the obedience in Noahs family that they enter in and goe forth according to Noahs direction 4. Luther observeth also the singular order in the creatures that goe not forth confusedly together but according to their kindes or as the Hebrew word is families every one sorting to his like QVEST. XVI Noah buildeth an Altar not without Gods direction Vers. 20. NOah built an Altar c. 1. Though Noah had no expresse commandement now to offer sacrifice for as Ambrose saith non debuit Deus quasi avarus mercedem gratia postulare it was not fit that God as one covetous should require the reward of thankes yet hee was not without direction in this case Calvins reason is because it is evident that he in this story did nothing without a warrant from God he would not come forth of the Arke though the earth were dry till God bid him Oecolampadiâ—â— proveth it by these words that God smelled a savour of rest but every thing stinketh before God that is not according to his word Wherefore Noah knew by the example and practice of the Patriarkes that God was pleased with this kinde of worship by sacrifices as also he was directed thereunto because to this end there were seven of the cleane creatures taken into the Arke by Gods owne appointment and for the fashion of the Altar which was made either of earth or of unhewen stones whereof first mention is made in this place he had either the patterne from the practice of the elder Patriarks or by instinct from God QVEST. XVII To what end sacrifices were used ANd so offered burnt offerings three reasons are yeelded why the Lord pleased to be served with sacrifices two are alleaged by Chrysostome The morall end was that the piety and devotion of the people might be stirred up by his externall note a politicke end that as circumcision was given as a marke of difference betweene them and other people so the solemne use of sacrifices might containe them in the service of God that they should not be enticed to the Idolatry of the Gentiles by their pompous and magnificent sacrifices A third end was mysticall well touched by Calvin Semper illis ante oculos symbola proponi oportuit c. These sacrifices were as symboles and signes to preach and prefigure unto them their Mediatour and atonement maker Jesus Christ without whom nothing is acceptable to God And further although Noah gave thanks also to God for the preservation of the uncleane creatures as for the cleane yet he offereth onely of the cleane because he had so learned from the Patriarks that God was pleased with such sacrifices before whom otherwise nothing is uncleane but in respect of man and whereas he offered of all cleane both beasts and fowles it is like he tooke of more kindes than those five used in the Law that is Oxen Sheepe with Goats Doves and Turtles Further he offered burnt sacrifices rather than oblations Eucharisticall not as the Hebrewes imagine for his owne sinne but because such sacrifices were most used before the Law and were best accepted when as the whole sacrifice was consumed upon the Altar Mercer QVEST. XVIII How God smelled a savour of rest Vers. 21. GOd smelled a savour of rest 1. As men are delighted with pleasant savours so this service and sacrifice of Noah was pleasing unto God as the Chalde Paraphrast readeth 2. Not that the externall act of sacrificing in it selfe pleased God but the thankfull minde of the sacrificer Calvin 3. All our acts have a double smell one outward before man another inward before God Cain and Abels sacrifice had one outward smell but Abels had a sweet savour beside within Muscul. 4. And this savour herein differeth from all sensible savours for there may be saciety in the most pleasant odours but with this sweet savour the Lord is never filled or wearied but alwayes delighted with the prayers of the Saints Cajetane QVEST. XIX How the Lord will no more curse the earth Vers. 21. I Will not henceforth curse the ground any more for mans sake c. 1. The Lord speaketh not generally of all kinde of cursing the earth for those curses which are upon the earth for mans sinne Gen. 3.17.4.12 are not taken away but he meaneth this particular curse by waters that all flesh shall no more perish by them as is shewed cap. 9.21 for the world notwithstanding shall bee destroyed by fire 2. Where it is added as a reason for the imagination of mans heart is evill c. it is not to be taken as Rupertus collecteth that God will spare the earth and beasts because man is subject to sinne but the promise is made specially for man That seeing hee is by nature subdued to sinne hee is to bee pitied and not for every offence according to his deserts to be judged for then the Lord should continually overflow the world Calvin 3. And whereas this reason is given why the Lord would destroy the world Gen. 6.6 because the imaginations of his heart were evill it may seeme strange that the same cause is alleaged here why from henceforth the Lord would spare the world therefore this is here added to shew the originall beginning of this mercy not to proceed from man who is altogether corrupt by nature but from Gods owne gracious favour Mercer 4. Further whereas it is said God said in his heart this was not only secretly purposed by the Lord not uttered but either revealed to Noah as a Prophet or to Moses the Writer as some Hebrewes but it is cleare that the Lord thus spake to Noah who is said thus to speake in his heart as taking counsell and deliberation with himselfe Mercer 5. From his youth not only from his youthfull estate which age is more prone unto sin committing the same with rage and violence as Tostatus or when man beginneth to have use of reason and free-will as Rupertus But mans thoughts are evill even as soone as he is able to conceive or thinke any thing yea our nature is evill from the cradle Calvin Though as Ambrose well saith crescit cum aetatibus culpa as age groweth so sinne increaseth QVEST. XX. How the seasons of the yeare are promised alwayes to continue Vers. 22. SOwing time and harvest c. 1. The Lord doth not promise that for ever these seasons of the yeare shall continue for after the end of the world they shall cease But all the dayes of the earth that is so long as the earth continueth in this state Muscul. 2. Neither is this to bee understood of every particular Countrey for sometime and in some place it falleth out through
little inferiour as it is in the Psalme 8. Thou hast made him a little lower than the Angels 4. But if man be compared with the omnipotent and eternall God hee is but as dust and ashes before him and indeed as nothing as the Prophet saith Behold the nations are as a drop of a bucket and as the dust of the ballance all nations are before him as nothing and they are counted to him lesse than nothing and vanity Isa. 40.15.17 therefore Gregory saith well Sancti quanto magis interna divinitatis conspiciunt tanto magis se nihil esse cognoscunt c. the Saints the more they consider the divine nature of God so much the more they acknowledge themselves to be nothing 5. Places of confutation 1. Confut. Angels are not to be adored or worshipped Vers. 2. HEe bowed himselfe to the ground From hence it cannot bee concluded that Angels are to bee adored and worshipped as the vulgar latine readeth for Abraham supposed these to be men and not Angels and therefore it is but a civill kind of reverence which hee giveth unto them otherwise though Abraham should have forgotten himselfe in yeelding unto them adoration yet would not they have accepted it as the Angell forbiddeth Iohn to worship him Revel 22.8 Thomas Aquinas answer that Iohn would have given unto the Angell the divine and highest kinde of worship due unto God and therefore was forbidden is insufficient for this were to make so great an Apostle ignorant what duty was only to be yeelded to God and it is misliked by Pererius one of that side And whereas he findeth out an other shift that this adoration exhibited by Iohn was not unlawfull but inconvenient to bee done in respect of the great excellency to the which man was now advanced by Christ this is as slender an answer as the other for in that the Angell forbiddeth Iohn to worship him because hee was his fellow servant it sheweth that it was not only inconvenient but unlawfull also for one servant to worship another Iohn then adoreth the Angell not of ignorance but of forgetfulnesse being in an ecstasis of minde and ravished with the glory of the Angell for if the Apostle had not forgotten himselfe he would not twice have failed herein Apoc. 19.10.23.9 2. Confut. The foresight of our obedience not the cause of the increase of grace Vers. 19. I Know him that hee will command his sonnes c. Pererius here noteth that God foreseeing Abrahams godlinesse and obedience doth bestow upon him these great benefits among the which was this revealing of his councell concerning Sodome whereas the onely reason as Vatablus well noteth why the Lord doth accumulate and multiply his graces upon his servants is his owne fatherly love toward them who having once made choyce of them doth for ever love them for what else doth the Lord here make mention of but his owne graces vouchsafed to Abraham it was not then any merit in Abraham that procured this increase of graces but Gods favour who leaveth not his but addeth graces upon graces till he have accomplished their salvation Calvin 3. Confut. Chrysost. Errour of freewill HEre further may bee noted Chrysostomes errour who saith that Abraham ex seipso scientia sibi naeturaliter insita ad tantum virtutis fastigium pervenit of himselfe and his naturall knowledge did attaine to such an high degree of vertue Pererius would thus excuse Chrysostome that by saying of himselfe c. he excludeth all externall helps by the instruction of other and not the secret revelation of Gods spirit and supernaturall gift of faith If Chrysostome could be so handsomely expounded for mine owne part I would be glad but who seeth not that his words carry another sense for the scripture useth to set these two one against another by grace and of our selves Eph. 2.8 By grace are yee saved through faith not of your selves if Abraham then was made righteous of himselfe it was not by grace The Scripture also sheweth that God first called Abraham from his idolatrous countrey before he did yet any commendable worke Gen 12.1 Wherefore all Abrahams righteousnesse depended upon the calling of God as Chrysostome in another place hath this sound saying quamvis fidem adducas à vocatione eam accepisti what though thou hast faith thou hast received it from thy calling 4. Confut. There is no preparation in a mans nature to his calling Vers. 19. THat the Lord may bring upon Abraham c. Hence Chrysostome noteth that Abraham primum in omnibus virtutis suae dedit specimen sic divinum meruit praesidium did first shew every where an example of vertue and so merited the divine assistance Pererius two wayes would justifie Chrysostome 1. he saith he speaketh not of merit of condignity but of a sufficient and fit preparation only unto grace 2. or hee meaneth not that Abraham merited the first grace of justification but onely the amplification or increase of it Perer. in 18. Genes disput Contra. 1. It is Gods mercy and love which first calleth us before we can be any way prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace so Moses saith because the Lord loved thy fathers therefore he chose their seed after them Deut. 4.37 Gods love was the first motive for the choyce and calling of Abraham And againe seeing Terah Abrahams father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be in Abraham or provocation to his calling 2. Neither was the beginning only of Gods favour toward Abraham of grace the increase thereof by merit for Iacob being of Abrahams faith confesseth that he was not worthy or lesse than the least of Gods mercy Gen. 32.10 he confesseth that none of Gods graces neither first or last were conferred upon him for his worthinesse therefore Calvin well noteth that this word that consequentiam magis notat quam causam doth note rather a consequence than a cause Where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promise of God that vouchsafeth of his fatherly goodnesse so to crowne the faithfull service of his children For otherwise if our service and obedience bee weighed in it selfe it deserveth nothing as our Saviour saith When we have done all things which are commanded we must say we are unprofitable servants wee have dine that which was our duty to doe Luke 17.10 Morall observations 1. Moral The commendation of hospitality Vers. 2. HE ran to meet them from the tent doore Ambrose here well noteth non otiosus sedit Abraham in ostio tabernaculi c. Abraham did not sit idlely in the doore of his tabernacle sed longe aspicit nec aspexisse contentus cōcurrit obviam festin◠vit
of that language in the Scripture Vers. 47. LAban called it Iegar-sahadutha c. 1. Laban though he came of Thare the father of Abraham in whose family the Hebrew tongue was preserved yet dwelling among the Syrians he learned both their language and manners and therefore calleth this place by a Syrian name but Iacob by an Hebrew who most used himselfe to that tongue and so did his wives that gave their children not Syrian but Hebrew names Calvin 2. These Syrian words are only found in Genesis and the rest of the books of Moses and beside one whole verse Ierem. 10. and certaine chapters in Ezra and Daniel after the Syrian dialect which is an honour as the Hebrewes note wherewith the Syrian language is dignified in that it is inserted into the holy Scriptures and therefore is not to be neglected Mercer 3. Whereas vers 48. it is said Laban called it Galeed whereas Iacob gave it that name not Laban Moses reporteth the sense of the name in the Hebrew tongue which Laban gave QUEST XX. Of the mountaine of Gilead Vers. 47. IAcob called it Galeed 1. This name Galeed or with some smal change of points called Gilead is before mentioned vers 25. under that name not as yet given unto that place but now imposed by this occasion which is interpreted an heape of witnesse so called of the heape of stones which was made as a witnesse of the league betweene Iacob and Laban 2. There was one Gilead the sonne of Machir of Manasses of whom came the Gileadites Numb 26.29 but he gave not the first name to this mountaine 3. This mountaine Gilead is the greatest of all beyond Jordan it is in length 50. miles and as it is continued and runneth along it receiveth divers names from Arnon to the City Cedar it is called Galaad then to Bozra it is named Seir afterward Hermon and so reaching to Damascus it is joyned to Libanus and therefore as Hierome saith Lebanon is called the head or beginning of Galeed Ier. 22.6 Perer. QUEST XXI Of the name Mispah and of divers places so called Vers. 49. HE called it Mispah 1. The Latine translator doth wholly omit this word the Septuagint maketh it a name appellative not proper calling it a vision which Augustine referreth to that vision wherein by the way God appeared to Laban But this Mispah was another proper name given unto the same place of the word tsaphah to behold whereof the reason is given in this verse The Lord looke betweene me and thee 2. Of this Mispah which signifieth a looking or watch-tower the whole countrey is called the land of Mispah under the hill Hermon Iosu. 11.3 There were three other places of that name a City in Juda Iosu. 15.38 another belonging to Benjamin Iosu. 18.26 a third in the land of Moab 1 Sam. 22.3 4. Places of Doctrine 1. Doct. Wives and husbands to be preferred before parents Vers. 17. WHatsoever God hath said unto thee doe it Iacobs wives are willing to leave and forsake their fathers house and to goe with their husband for so the Scripture saith Therefore shall a man leave father and mother and cleave to his wife Gen. 2.24 2. Doct. Office of carefull Pastors Vers. 38. THe rams of thy flocke have I not eaten c. Iacob is an example of a vigilant and carefull Pastor hee watched day and night to keepe his flocke but hee made no spoile or havocke of them Such ought good pastors to bee not to feed themselves but the flocke as S. Peter saith 1 Pet. 5.2 3. Doct. Polygamy unlawfull Vers. 50. IF thou shalt take wives beside my daughters Laban himselfe though upon a covetous mind hee thrust many wives upon Iacob yet by the light of naturall reason condemneth the multiplying of wives Thou shalt not vex my daughters the taking then of other wives is a vexation of them this maketh against their obstinate blindnesse that would maintaine polygamy if they would appeale to Laban he would be a Judge against them Calvin But our Saviour Christ the Judge of us all hath given us a rule They two shall be one flesh Matth. 9.2 two then not many can be made one flesh 4. Doct. Of the blind and superstitious devotion of â—dolaters Vers. 47. THou hast searched all my stuffe Such is the blind rage of idolaters as here we see in Laban he leaveth no corners unsought he giveth no credit to Iacobs protestation nor yet sheweth any reverent affection to his daughters but tosseth and tumbleth all their stuffe and all this was to find out his house-gods such blind devotion was in Micah that howled and cried after the children of Dan because they had carried away his images Iud. 18. Such foolish superstition reigneth at this day among the Romanists that doe more cruelly punish the least wrong done to their dumbe idols than which are offered to their brethren the living images of God 5. Places of Confutation 1. Confut. Against the worshipping of idols for remembrance Vers. 30. THou hast stollen my gods Laban was not so blockish to thinke that those idols were indeed his gods or that his gods could be stollen away for hee afterward speaketh of the God of Abraham and the God of Nachor vers 53. but he calleth them his gods because hee made them in the remembrance of God or hee looked towards them when he prayed to God Vatab. Calvin This taketh away that vaine pretence of superstitious Romanists who would excuse their idolatry because they doe not worship the idols themselves but them whose images and representations they are for Laban here did no more Calvin 2. Confut. Images and idols where they are adored all one FUrther let it be noted that the word teraphim images is translated by the Septuagint and Latine interpreter idols yet Onkelos readeth tsalmanaia images of tselem which signifieth an image whence is inferred that an image and idoll is all one contrary to the conceit of the Papists that doe distinguish betweene the name of images and idols which indeed being turned to a religious or rather irreligious use are all one 3. Confut. Disparity of religion maketh not a nullity of marriage BEside in that Rachel stole here fathers gods it is evident that Laban was an idolater yet Iacob refused not to marry his daughters and this marriage was firme and sure whereupon Cajetanus noteth Hic quoque prudens lector habes quod disparitas cultus non est ex naturali jure impediens conjugium Here thou hast discreet reader that the disparity of religion is no impediment by the law of nature to marriage And he collecteth well yet Catharinus another of that side calleth it impium dogma an impious opinion lib. 5. annot in Cajetan But Cajetanus opinion may be justified both by example in Scripture as Moses married Sephora Samson Dalila David Maacha which were of idolatrous parents as also by S. Pauls doctrine who would have the beleeving partie not to put away his unbeleeving wife
so saith he the word signifieth in the Punicke language but we must not fâ—tch the originall of an Hebrew word from another tongue 5. Wherefore the best reading is he found mules that is first coupled divers kinds together the â—e asse and the mare of whom came the mules thus the word is best interpreted though it be only found in this place both because the circumstance of the place giveth it for hee kept his fathers asses as also the thing may bee noted for the strangenesse of it being a mixture of divers kinds against nature and therefore the mules ingender not and forbidden also by Moses law Levit 19.19 Thou shalt not suffer thy cattell to gender with other kinds sic Musul Mercer Iun. Rupert Lyran. c. But Pererius misliketh this opinion though with no great reason QUEST XII Of Dishon and Aholibamah Vers. 25. THe children of Anah were these Dishon and Aholibamah c. 1. This Anah is not the same which in the verse before is said to have found out the mules but he is the fourth son of Seir named before vers 20. for the generation of Seirs seven sonnes is set downe in order It seemeth then as there were two called Anah one the brother of Sibeon vers 20. the other the son of Sibeon vers 24. so there were two women of the same name Aholibamah one the daughter of Anah Sibeons brother here mentioned the other the daughter of Anah Sibeons son the wife of Esau vers 2. so that this Aholibamah is not the same with the other as Iunius with some other Hebrews thinke 2. So Dishon here is the sonne of Anah the fourth sonne of Seir there is another Dishon also brother to Anah the fift sonne of Seir whose generation is expressed verse 27. there is a third Dishon or Dishan brother to this last Dishan the 7 sonne of Seir who is called Dishan vers 21. with this difference the first Dishon is written Dishon with van without jod the second the seventh sonne of Seir Dishan with jâ—d without van the third the sonne of Anah without either jod or van although this difference bee not alwayes kept for vers 26.28 they are both called Dishan with the same letters QUEST XIII Of the number and time of the kings of Edom. Vers. 31. THese are the kings that reigned in the land of Edom c. 1. The Hebrews are somewhat curious who against these eight Kings of the Edomites set as many kings of Iudah Saul Isboseth David Salomon Rehoboam Abia Asa Iehosaphaâ— during whose time there was no king in Edom but in the reigne of Ioram Iehosaphats sonne the Edomites rebelled and made themselves a king 2 King 8.20 that king of Edom in the time of Iehosaphat was no absolute king but a Viceroy deputed by the Iewes 1 King 22.47 Beside they note that Edom had 8. kings because Iacob 8. times calleth Esau Adonai Lord Mercer 2. He meaneth not those kings of Israel which succeeded after Saul as Mercer for there were many more kings in Edom before Saul was elected their king though I deny not but Moses by the spirit of prophecie did foresee that there should be kings in Israel as he describeth the duty of a king Deut. 17.3 Moses then meaneth before there was any certaine forme of government or supreme magistrate in Israel that is till his time who is said to be as a king Deut. 33.5 sic Aben Ezra Iun. though learned Mercerus mislike this opinion QUEST XIV Bela the sonne of Beor neither Balaam nor Balac Vers. 32. BEla the sonne of Beor 1. This neither could be Balaam that troubled Israel as some thinke who neither was a king nor yet an Idumean but a Syrian 2. Nor yet Balac as the Septuagint reade who was the sonne of Zippâ—r not of Beor and king of the Moabites not of the Edomites Mercer and this Bela being the first king of the Edomites was long before the time of Moses QUEST XIV Of what country and kindred Iob was Vers. 33. IObab the sonne of Zerah of Bozrah 1. This neither was Iob that famous man for his patience whose book is canonicall as thinketh Tostatus and it is affirmed by the Septuagint in the end of Iob that he was this Iobab the sonne of Zerah the sixt from Abraham for there is great difference in the names Iob is written with aleph in the beginning but Iobab without aleph Mercer Againe Iob dwelt in the land of Huz but this Iobab was of Bozrah in the confines of Moab and Idumes neither can it be gathered that Iob was a king though hee were a man in authority for his wisdome and justice 2. Some affirme Iob to be a Canaanite and apply that place Numb 14.9 where it is said of the Canaanites their shield is gone from them unto Iob who while he lived by his righteousnesse delivered Canaan R. Salomon 3. Cajetan thinketh that Iob was an Arabian of Arabia-Petrâ—a But it is not like that Iob so vertuous a man came of cursed Cham the father of the Canaanites and Arabians and all the rest of Iobs friends were either of Abraham Nachor or Esâ—u whom hee calleth his brethren 4. Neither was Iob of the posterity of Naeâ— or Abrahams brother which is the opinion of Hierome Lyranuâ— with some others for though Huz were one of Nahors sonnes yet it is more like that the first Huz the sonne of Aram of Sem Genes 10.22 gave denomination to Iobs country and as Elihu one of Iobs friends was a Buzite of Nahor Iob. 32.2 so Bildad was a Shuite of Abraham by Keturah Eliphaz a Temanite of Esau therefore that concludeth not that he descended of Nahor 5. Nor yet doe I thinke that Iob was of the posterity of Esau which is the common opinion of Chrysost. Augustine Theodoret and of the new writers Mercer Perer. with others 1. For though the daughteâ— of Edom be said to dwell in the land of Huz Ier. 4.21 because Edom had so farre extended their habitation yet they were two divers and distinct countries in themselves as may appeare Ierem. 25.20 21. where Huz and Edom are named asunder 2. And what though Eliphaz one of Iobs friends be a Temanite of Esau so was Eliâ—u a Buzire of Nahor 3. Neither is it like that Huz the sonne of Dishan the Horite that dwelt in the land of Seir before the Edomites Genes 36.28 gave that name unto Iobs country which is Tostatus opinion but of the first Huz of Aram as is before said was that country so called Iun. 4. I thinke it therefore more probable that Iob came of Abraham by Keturah as Bildad the Shuire was of Shuah Abrahams sonne by Keturah whom with the rest Iob calleth his brethren And these sonnes of Keturah are said to be sent into the East country Genes 25.6 and Iob is said to be the greatest of all the men in the East Iob. 1.3 Abraham also had a greater care to instruct his sons and to command
same God as S. Paul exhorteth to keepe the unitie of the spirit in the bond of peace for there is one Lord one faith one baptisme Ephes 3.4 5. Therefore Christians doe much forget themselves in dishonouring their holy profession with unbrotherly strife and contention 3. Mor. Oaths must be religiously kept Vers. 6. GOe and burie thy father as he made thee to sweare Even Pharaoh an Heathen prince made conscience of an oath and therefore condescended to Iosephs request This example shall condemne many Christians that are carelesse to performe their oathes Calvin whereas the Scripture teacheth that a man should keepe his oath though hee swear to his owne hinderance Psal. 15.4 4. Mor. A guilty conscience alwayes fearefull Vers. 15. IT may be that Ioseph will hate us Iosephs brethren now after 40. yeares call to minde the trespasse committed against Ioseph Mercer such is the nature of a guilty conscience upon every occasion it is apt to be revived and stirred as the Lord said to Cain If thou doest not well sin lieth at the doore Gen. 4.7 of such Moses saith the sound of a leafe shaken shall chase them Levit. 26.36 Therefore when any hath sinned let him seeke soundly to heale the wound of his conscience that it doe not grieve him afterward 5. Mor. Perfect reconciliation doth good for evill Vers. 21. FEare not I will nourish you c. Ioseph here sheweth his unfained reconciliation in that he doth not only forgive his brethren but also doth them good Many now adaies thinke they are perfectly reconciled if they doe not recompence evill though they will not extend their hand to doe good to them who were before their enemies But our Saviours doctrine is otherwise that we should doe good to those that hate us Matth. 5. vers 44. 6. Mor. To renounce the world and the vanities thereof Vers. 22. IOseph dwelt in Egypt he and his fathers house The Latine readeth with his fathers house it is like that Ioseph did joyne himselfe in society of religion with his fathers house yet executing his place of government still wherein he shewed that he regarded not the honours and pleasures of the Court in respect of the fellowship with Gods Church So the Apostle saith of Moses that he chose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 by these examples we are taught to renounce this world not to be entangled with the vanities thereof but to presse forward in desire to our heavenly Canaan Here then is an end of this booke which the Jewes make such account of that they have numbred the very letters which make 4395. But as they dwell in the letter so we should take delight in the spirituall sense and godly edifying Thus have I by Gods gracious assistance finished this laboursome and painfull worke most humbly beseeching God to make me able to goe forward in this course if he shall see it to be to his glorie and the good of his Church to whom I give all hearty thanks who hath thus far holpen and assisted me and so I conclude with that saying in the Revelation Praise honour and glory be unto him that sitteth upon the throne and unto the lamb for ever Revel 5.13 FINIS Hexapla in Exodum That is A SIXFOLD COMMENTARY UPON The second Booke of MOSES called EXODVS VVherein according to the Method propounded in Hexapla upon Genesis these six things are observed in every Chapter 1. The argument and method 2. The divers readings 3. The questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall common places applied VVherein in the divers readings these translations are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition 10. And the Hebrew originall maketh the tenth And in the same there are well nie two thousand Theologicall questions handled and above fortie Authors old and new writing upon this booke abridged Divided into two parts or Tomes The first containing the deliverance of the Israelites with their preservation The other the constitution and setling of their State by wholesome lawes By ANDREW WILLET Professor of Divinitie The first Part or Tome PSAL. 77.20 Thou didst lead thy people like sheepe by the hand of Moses and Aaron VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND mightie Prince IAMES by the grace of God King of Great Britaine France and Ireland Defender of the true Christian Faith ANtipater King of Macedonia most gracious Sovereigne when one presented unto him a booke treating of happinesse is said to have rejected it with this answer I am not at leisure To whom the presenter replied Be not King if thou hast no leisure Your Majestie with better reason might be excused by want of leisure if such kinde of presents were neglected both because your Highnesse affaires of the Kingdome are greater and such gifts are now exhibited oftner But that replie was rash and audacious for he so much the more is worthie the name of a King who intending more weightie businesse cannot attend smaller matters yet seeing Princes are as Gods in earth and this is Gods glorie who dwelling on high abaseth himselfe to behold things in heaven and earth may it please your Majestie to descend a little from your Throne of honour and to vouchsafe to take knowledge of this gift which is now offered I here present to your sacred view the historie of Moses birth education acts and exploits whose faithfulnesse in Gods house courage against Gods enemies clemencie and pietie toward his people and other excellent vertues as they are mirors for Princes and well expressed in your Majesties acts So in nothing more lively doth your Highnesse our Moses resemble this ancient and worthie Moses than in the manifold preservation of your life and state even from your cradle and infancie unto this present Moses being a childe should have beene destroyed after he was Governour of Israel divers times did they assault him murmure and conspire against him So your Majesties infancie hath beene assaulted and since your royall person endangered by many unnaturall conspiracies but now of late most of all in that barbarous and devillish treacherie intended against your princely person and the honourable state of this land assembled in Parliament No age before us or now present nor countrie ever brought forth the like monster such an unnaturall and wicked conspiracie for device so subtile in working so secret in execution so mischievous or that came neerer to the designed period not taking effect The greater was the danger the more glorious the deliverance the more devillish the invention the more gracious the divine prevention the more close the contriver the more honourable the finder out And herein
The mutabilitie of the honours of this life Vers. 1. WHen Moses kept the sheepe c. Moses which was before a man of authority brought up delicately in Pharaohs Court is now become a shepheard and keepeth the fields enduring both heat and cold Such is the mutabilitie and changeable state of this life that soone may a man bee brought from honour to contempt from wealth to woe from fulnesse to want as is set forth unto us in Iob. Simler Which should teach every man in his high and flowing estate to bethinke himselfe of adversity as Iob saith The thing which I feared is come upon me Iob. 3.25 2. Obs. Against vaine curiositie Vers. 5. COme not hither As the Lord inviteth us by faith to draw neere unto him so he misliketh carnall curiosity as the people were charged not to come neere mount Sinai to gaze upon God Marie Magdalene is forbidden to touch Christ the Apostles are rebuked for gazing up into heaven Acts 1. We are hereby taught not curiously to search into the secrets of God but that wee understand according to sobrietie Rom. 12.3 Simler 3. Obs. Gods children notwithstanding their afflictions are not forsaken Vers. 7. I Have surely scene the trouble of my people c. The Lord seeth and taketh knowledge of the troubles and afflictions of his people and notwithstanding these their grievous sufferings they are the people of God still Affliction therefore doth not separate us from God or make him unmindfull of his children Pellican Nay it is an argument rather that God loveth us and that wee are his children when he layeth his fatherly correction upon us as the Apostle saith If yee be without correction thâ—â— are ye bastards and not sonnes Heb. 12.8 4. Obs. Against the ambitiâ—us aspiring unto offices Vers. 11. WHo am I that I should goe unto Pharaoh Moses modesty in disabling himselfe and dâ—clining this honourable calling convinceth them of vaine ambition in these dayes who farre unlike Moses being unapt and unfit for their gifts yet aspire unto great places by favour and indirect meanes neither yet are they to be commended which doe on the other side hide their gifts and will by no meanes consent to be imployed in the publike affaires of the Church as Ammonius who when he was to be made a Presbyter cut off his eare that hee might bee refused for the maime of his body and threatned further to cut out his tongue if they did not desist in their purpose yet that is not the fault of this age but the contrary rather the ambitious hunting after preferments and honours Simler CHAP. IV. 1. The argument and Method IN this Chapter is set forth the confirmation of Moses in his calling and his obedience thereunto The first part is extended to verse 18. where as Moses maketh three severall excuses and exceptions so he receiveth three confirmations The first excuse is that the people will not beleeve vers 1. The confirmation followeth by three signes two of them are presently shewed before his face the turning of a rod into a Serpent vers 6. and making his hand leprous vers 6.7 both these signes are shewed and returne againe to their first nature then followeth the third signe which is promised but not presently effected by turning the water of the river into bloud vers 9. The second excuse is by Moses infirmity of speech v. 10. the confirmation followeth where the Lord first sheweth his power v. 11. then promiseth his assistance vers 12. The third exception that Moses taketh is an absolute refusall as being altogether unfit To this the Lord replieth 1. In shewing his displeasure 2. In promising the assistance of his brother Aaron where the fitnesse of his assistanâ— is shewed and his readinesse in meeting him vers 14. then the Lord promiseth to be with them both vers 15. Afterward the order and distinction of their offices is declared God will speake to Moses Moses to Aaron Aaron to the people vers 16. 3. The Rod is given him as a signe vers 17. The obedience is set forth first of Moses to his calling to vers 27. then of Aaron v. 28. with the successe thereof the beleefe of the people vers 31. In Moses obedience and execution 1. The preparation to his journey is described with his wife and children to vers 21. 2. Then the renewing of his charge and commission to vers 24. 3. A certaine accident by the way is mentioned what had like to have befallen Moses for want of his childs circumcision and how he escaped the danger to vers 27. 2. The divers readings Vers. 2. He said a staffe I.V. rather than a rod. B.G.S.L.A.P. the word is matteh of natah because a man leaneth upon his staffe and a staffe rather is fitter for a shepheard than a rod. Vers. 8. Nor hearken to the voice and the first signe I. better than the voice of the first signe B.G. cum cater as the next verse sheweth that the voice is to be referred to Moses If they will not beleeve these two signes nor hearken to thy voice Vers 9. And the waters shall be which thou takest out of the river they shall be turned I. V.A.P. shall be is twice repeated in the originall not once only as B.G.L.S. Vers. 10. Hearken to me my Lord. I.V. for me P. rather than I pray thee my Lord. L.S. or Oh Lord. B.G. Bi in me or to me where hearken or attend or some such word must be supplied so also vers 13. Vers. 11. Or him that seeth or the blinde B. G. cum caeter or him that hath his sense or the blinde I. but the word properly signifieth the seeing as Pikechim is taken Exod. 23.8 the seeing and the opposition of the privative here sheweth as much Vers. 25. Zipporah tooke a sharpe knife G.B. better than a stone B.V.S.A.P. or sharpe stone V. â—zor signifieth a rocke or stone and that which is sharpe as Psal. 89.43 it signifieth the sharpnesse of a sword and it is not like that Moses and his companie were without a knife being so fit an instrument for a shepheard Vers. 28. Then Moses told c. all the businesse and words of Iehovah for the which hee had sent him I.L. or which he had sent unto him S. better than to referre it to the Lord which had sent him V.B.G.A.P. as vers 30 sheweth And Aaron had told all the words which the Lord had spoken to Moses Vers. 31. They did obeisance and bowed themselves I. rather than bowed downe and worshipped G.B. cum cater for shachath signifieth to bow downe properly but with intent to worship 3. The explication of doubtfull questions QUEST I. Whether Moses offended with charging the people with unbeleefe Vers. 1. BVt loe they will not beleeve me c. The Hebrewes thinke that Moses sinned in charging the people with unbeleefe and therefore he was punished in that his hand became leprous But Moses herein did
by this sudden sicknesse of his fault and spake or made signes to his wife to circumcise the child Aben Ezra Simler But the suddennesse and greatnesse of the sicknesse which made Moses altogether unable to doe it himselfe may be thought also to have given him small respite either to bethinke himselfe or to give notice to his wife 3. Some thinke that shee had heard before of her husband how straightly they were injoyned to circumcise their children the eight day and that of her selfe it came into her minde that they had not done well in omitting the childs circumcision Osiander But it seemeth by her words of indignation that shee had not so reverent an opinion of the necessity of circumcision as of her selfe to enter into an action so much displeasing unto her 4. Therefore I consent with Iunius that whether the Angell appeared in visible shape or no as some thinke yet by evident signes it appeared both to Moses and Zipporah that Gods wrath came upon him for that cause the phrase here used that the Lord occurrebat ei came upon him dimisit cum and departed from him doth shew that God after some sensible manner assaulted Moses that they both knew both from whence that sudden stroke came and for what cause QUEST XXXII Who it was that departed from Moses Vers. 26. SO he departed from him 1. Not Zipporah tooke her leave of Moses and returned to her father as Lyranus for beside that the Verbe is put in the Masculine gender in the originall it is more like that Moses sent Zâ—pporah backe than that shee first sought it 2. Nor yet is the meaning that Moses left him that is his child new circumcised and sent him backe to his father in law as Paulus Burgensis It should have beene said then that Moses left her which is his wife rather than him that is the infant that could not shift for himselfe Perer. 3. And to understand it of the disease that it left him is somewhat improper But it must be referred to the Angell for he departed now from Moses that before â—an upon him met him or assaulted him sic August q. 11. in Exod. QUEST XXXIII Of the mysticall application of this story NOw for the mysticall application of this story 1. That of Gregory Nyssen is somewhat farre fetcht that Moses married to Zipporah a Midianitish woman sheweth a Christian teacher addicted to Philosophie which he must circumcise and pare off many errorâ— from before it can bee admitted in Christianity 2. So is also that application of Pererius not so fit that as Moses was chastised because one of his children was uncircumcised though the other had received circumcision so it suffiseth not the judgement only to be reformed and circumcised but the will and affection also must be purged 3. That of Ferus is more fit that Christ may be said to be our husband of bloud by whose bloud we are purged And Zipporah betokeneth the Church which by repentance doth circumcise her children to make them acceptable unto God QUEST XXXIV What manner of faith it was which the people had in beleeving Moses Vers. 31. SO the people beleeved 1. Not all the people whom the Egyptian taskmasters would not suffer to intermit their worke Simler but a convenient number of the people gathered together with the Elders Pellican 2. These having seene the signes before mentioned as the Rod turned into a Serpent Mosâ—s hand suddenly to become leprous and to be healed againe and the water turned into bloud gave credit unto Moses and Aaron and beleeved they were sent of God Osiander 3. But this seemeth to have beene but a temporarie faith for a while after they are offended with Moses and Aaron when their affliction at the first was made more heavy Simler 4. And now they see the effect of Gods promise that the people should at the first hearken unto them Chap. 3.18 Borrh. 4. Places of Doctrine 1. Doct. The use of true miracles Vers. 5. THat they may beleeve The end then and use of true miracles is to confirme faith whatsoever miracles are wrought to any other end as to perswade any false doctrine and to draw away the people from the true worship of God are false miracles wrought by the operation of Satan and are not to be regarded as Moses sheweth Deut. 13.2 Simler 2. Doct. Things by their nature noxious and hurtfull are subdued to the faithfull Vers. 4. HE put forth his hand and caught it By this that this Serpent is turned againe into a Rod and hath no power to hurt or harme Moses we see that by the power of God things by nature hurtfull yet to the beleeving and faithfull are not noxious or discommodious The Lions mouthes were stopped against Daniel the Viper that leaped upon Pauls hand forgat her kind This power and privilege floweth from Christ our head which as it is externally shewed in such miraculous workes so spiritually it is now seene in that the old Serpent the enemie of mankind hath no power to hurt any of the members of Christ. Simlerus 3. Doct. Temporary obedience doth often turne aside a temporary punishment Vers. 26. SO he departed from him c. Zipporah here not of any devotion but of necessity circumcised her sonne yet it pleased God so to accept of this forced obedience that he spared Moses so many times a temporary and externall obedience doth turne away a temporall punishment as Ahabs sackcloth put off the punishment threatned that it came not in his dayes So the Samaritanes corrupt worship of God delivered them from the Lions 2. Kings 17. Simler Piscator If God be so pleased sometime with outward service accepting the small beginnings of those that are comming unto him how much more acceptable unto him is the true spirituall worship 5. Places of controversie 1. Cont. Against popish transubstantiation Vers. 3. ANd it was turned into a Serpent This can give no warrant to the popish transubstantiation and that imagined conversion of the bread into the body of Christ for here both the Scripture testifieth that the Rod was turned into a Serpent and the sense discerned it but they can shew neither word for their devised change and sense also is against it Simler 2. Cont. Against the Arrians that Christ is a true God Vers. 16. THou shalt be to him as God The Arrians most blasphemously abuse this place making Christ no otherwise God than Moses is called God Cont. 1. Not the name Elohâ—m only is given unto Christ but Iehovah which is given to no creature 2. Not only the name of God but honour and worship are given unto him and to no creature beside Let all the Angels of God worship him Hebr. 1.6 Simler 3. Where the word Elohim is given unto men it is not properly attributed unto them but by way of comparison with others as here in respect of Aaron Moses is so called as by way of relation unto God because they are in
necessary that Pharaoh should not hearken unto Moses because the Lord had foretold so much who cannot be deceived But Pharaoh was not forced or compelled thereunto there is then an absolute or violent necessity which forceth and compelleth there is a conditionall and hypotheticall necessity when a thing is said to be necessary another thing presupposed so Pharaohs disobedience and obstinacy was the second way necessary upon the presupposall of Gods prescience but the first way it was not necessary the first necessity is coactive but the second is voluntary the other neither justifieth a man if he doe well being forced noâ— condemneth him if hee doe evill but the second hath place in both both the righteous have praise whose obedience in respect of Gods ordinance is necessary and infallible and the wicked are justly condemned who sinne willingly though Gods prescience considered in some sort also necessarily Borrh. 5. Places of controversie and confutation 1. Confut. Against those that impugne the deity of Christ. Vers. 1. I Have made thee Pharaohs God Hence certaine Heretikes as Nestorius that did separate the humanity of Christ from his divine nature would confirme their heresie that the man Christ was God no otherwise than Moses is called God as Eliphandus a Bishop of Spaine who held that the man Christ was onely the Sonne of God by adoption Contra. 1. The name of God in Scripture is given unto men as Psal. 80. I said ye are Gods but that title is given them in respect of their office but it agreeth unto Christ by nature for here the Lord is said to have appointed Moses God not to have begotten him as Hilarie well noteth neither is he simply called God as Christ is but with an addition Pharaohs God 2. Not onely the name of Elohim God is given unto Christ but Iehovah which is a name not communicable unto any creature but peculiar unto God and if Christ were no otherwise God than Moses was it were Idolatry to worship him Simler 3. Hilarie also sheweth that Christ is said to be five wayes very God which agree unto none but him 1. in name he is simply called God as Iohn 1. The word was God and 1. Epist. Ioh. 5.20 speaking of Jesus Christ he saith the same is very God 2. By his nativity and generation and so he is called the Sonne of God 3. By nature hee is one with God I and the father are one 4. In power all power is given me in heaven and in earth Matth. 20. 5. By his owne profession he professed himselfe to be the Sonne of God and therefore the Jewes went about to kill him because he said that God was his Father Iohn 5.18 Hilar. lib. 7. de trinitat 2. Confut. Against transubstantiation Vers. 13. AArons rod devoured their rods The Papists would establish their transubstantiation by this place for as Aarons rod being turned into a serpent is still called a rod not because it was so now but for that it had beene so so the bread in the Eucharist after it is converted into the body of Christ is called bread still because it was so before Contra. 1. If they could shew Scripture to warrant the conversion of the bread into Christs body as here is an evident text for the turning of the rod into a serpent they should say somewhat but untill they can doe that their error can have no colour from hence 2. Beside Aarons rod is so called not only because it had beene a rod before but it was to returne to be a rod againe but they will not have the body of Christ returne againe to be bread Simler In the questions before handled the 27. and 28. concerning the power of Satan in counterfeiting the spirits of the dead one question of purpose there handled by Pererius touching the apparition of Samuel raised by the Pythonisse 1. Sam. 28. I of purpose there omitted reserving it for this place of confutation 3. Confut. That Samuel himselfe appeared not to Saul but the Devill in his likenesse 1. THe most of that side are of opinion that it was the very soule of Samuel not raised up by the witches enchantments but God interposing himselfe did prevent her superstitious invocations and sent Samuel to declare his judgements to Saul sic Thostatus Cajetanus Pererius and their reasons are these First because the Scripture saith it was Samuel 2. Hee saith as the Lord spake by my hand vers 17. which was true of Samuel not of the Devill in the likenesse of Samuel 3. Hee foretelleth what should happen unto Saul the next day which the Devill could not doe 4. In Ecclesiasticus it is written that Samuel after his sleepe told of the Kings death chap 46.20 Ferer Contr. 1. The Scripture speaketh according as the thing appeared not as it was as Pharaoh in his dreame is said to have seene kine come out of the river Gen. 4.1 2. which were but representations of kine 2. As the Devill tooke upon him Samuels person so he also counterfeiteth his speech it was not true out of the Devils mouth no more was it true Samuel such counterfeit speech became a counterfeit Samuel 3. The Devill might either by certaine conjectures perceiving in what distresse Saul was and that God had forsaken him gesse what the successe of the battell should be or rather God herein might force him to speake the truth as did the false Prophet Balaam Borrh. 4. The authority of the booke of Ecclesiasticus doth not presse us and Augustine doubteth also thereof affirming that it was not in Canone Hebraeorum The Hebrewes received it not into the Canon of Scripture lib. de cura pro mortuis chap. 18. 5. Neither is there the like reason of Gods preventing the witches enchantments and Balaams divinations for that God did to his further glorie to shew his power in making the false Prophet to be an instrument of the trueth but this had beene contrary to Gods owne law who forbiddeth that any should aske counsell of the dead Deut. 18. Borrh. 2. Some doe goe further and thinke that the Devill might have power also to bring up Samuels body as Satan transported Christs body to the top of the pinacle Contra. 1. There is not the like reason betweene the transporting of the bodies of the living and of the dead which are asleepe and at rest 2. Satan had no power over Christs body but hee yeelded himselfe to Satans temptation that hee might overcome him in his owne weapon and this was permitted unto Satan to doe for the glorie of God the comfort of his members the confusion and victory over Satan but if Satan should be suffered to take up the bodies of the Saints neither God should receive honour by it nor the Church profit and beside Satan thereby would strengthen his Kingdome of darkenesse Borrh. 3. Wherefore the sounder judgement is that it was not the spirit of Samuel but of Satan that appeared to Saul who can transforme himselfe into an Angel
necessary the Israelites should returne over the red Sea againe for the Lord did not lead them the neerest way which was through the Philistims country but about by the vast desert therefore that is no reason to being them over the Sea againe because of the neerer way 2. That the Israelites went through the midst of the Sea 1. The Scripture evidently speaketh Psalm 135.13 He caused Israel to passe over in the midst of it The word is ghabar which signifieth transire to passe over 2. If they had gone on the other side of the red Sea toward Egypt they must have passed along by the Philistims countrie which the Lord intended not to doe chap. 13.17 and Iosephus addeth this reason why they went the other way Ne Palestini quos ob veterem simultatem infensâ—s habebat de hac prâ—fectione certiores fieripossent Lest the Philistims who had an old grudge against them should have knowne of their journey But they must needs have knowne it and hindred it likewise if they had compassed about the red Sea Est enim eorum regio Aegypto contermina For their countrie doth border upon Egypt 3. Iosephus also in the same place useth another reason voluit obiter juxta Dei mandata in montem Sinai populum sacrificaturum adducere Moses purposed according to the commandement of God to bring the people unto mount Sinai to sacrifice But the next way unto mount Sinai which is a mountaine in Arabia Galath 4.25 was not to goe backe againe into Egypt but to passe over the red Sea 4. Beside it is not like that the Lord would bring them backe againe unto the Egyptian coast Lyran. For so they should have beene in danger againe of the enemie 5. The Israelites from the red Sea went forward to the wildernesse of Shur but that was beyond the red Sea toward the countrie of the Ismaelites Gen. 25.18 not on this side toward Egypt 6. Lastly of this opinion that the Hebrewes went through the Sea are Iosephus who saith Iamque in adversum littus Hebraei evaserant The Hebrewes were escaped to the other shore against them lib 2. antiquit cap. 7. Likewise Philo Tempestas procellosa in littus adversum ejâ—cit Aegyptorum enectorum corpora A tempestuous storme cast the dead bodies of the Egyptians upon the contrarie shore that the Hebrewes might see them so also Euseb. Nysen Ictu Mosaica virgae in oppositam usque ripam hinc atque hinc cedentibus aquis scissura pervenit By the stroke of Moses rod the waters did cleave along and give way even unto the banke on the other side and as the way was made throughout overtwhart the Sea so the Israelites followed Ex Perer. QUEST XVII The division of the red Sea not the worke of nature but altogether miraculous IN the next place it would be inquired whether this division of the red sea were altogether miraculous or whether it might not be helped by the worke of nature or mans providence 1. Artapanus an ancient writer reporteth hereof two opinions among the Egyptians the Heliopolites doe hold that when Pharaoh followed after the Hebrewes Moses by the stretching out of his rod divided the Sea the Memphites affirmed that Moses being skilfull in such naturall observations did wait when the red Sea was at the low ebbe and then conducted over the people But this foolish opinion is confuted by Diodor. Tarsens Chrysostomes Master who by these two reasons overthroweth it 1. That when the Sea ebbeth the waters onely toward the shore do abate the chanell of the Sea is not emptied and againe the ebbing of the Sea could not make the water stand up on each side like a wall 2. Neither is Iosephus narration probable who to perswade that this was no incredible thing for the Sea to give way to the Hebrewes alleageth that in like sort the Pamphilian Sea did open a way to Alexander in his expedition against the Persians lib. 2. antiquit cap. 7. by which instance Iosephus doth much extenuate this great worke which the Lord did for his people Concerning which storie of Alexander 1. Neither is the censure of Iacobus Crinitus to be approved who utterly denieth it to be true which Iosephus reporteth and they which write of Alexanders affaires make mention of no such thing for beside that Iosephus saith id quod omnes testantur c. Which all they doe testifie that have committed to memorie Alexanders exploits who it is like had seene and read some of those writers whose bookes may bee now perished Quintus Curtius lib. 5. in a word touched such a matter Mari novâ—m itâ—r in Pamphiliam aperuerat He opened a new way by the Sea into Pamphilia 2. And yet we may hold the report of Iosephus to be uncertaine and not credible that Alexandrâ— ductu Macedonibus Pamphilium mare câ—ssit That the Pamphilian Sea gave way unto the Macedonians under the leading of Alexander For this were to impaire the credit of this great worke 3. Therefore Strabo for this matter commeth neerer the truth who writeth to this effect that there is an hill lying upon the Pamphilian Sea called Climax by the which there is a passage on the Sea shore when the Sea is calme and still the waters so abating that the ground is left naked which at the flowing of the waters is covered againe And Alexander comming that way prinsquam fluctus rediret movit Set forward before the waters returned but because it was winter before he was passed it so fell out that the waters overtooke him Vt tota die iter faceret in aqua â—â—â—biliâ—◠〈◊〉 That he travelled all the day up to the middle Strab. lib. 14. This passing then of Alexander by the Pamphilian Sea was much unlike to the Hebrewes walking through the red Sea First he went along by the shore but they went through the Sea Secondly Alexander watched his time when the Sea ebbed but the ebbing of the red Sea could not helpe the Hebrewes to goe through Thirdly the waters returned before Alexander was gone by but the Sea gave way still to the Israelites till they were all gone over but it overwhelmed the Egyptians 3. Paulus Oresius writeth that there are yet certaine miraculous monuments of this miracle extant at the red Sea that the very trace of the chariot wheeles are to be seene not onely on the shore but in the Sea as farre as ones eye can discerne them and that if those marks be defaced they renew againe Ores lib. 1. But what credit there is of this report is uncertaine it may seeme rather fabulous than otherwise the monument of this miracle is sufficiently extant in Scripture we need not to seeke it in the sand And if any such monument were to be seene rather the footsteps of the Hebrewes that walked that way than the prints of Pharaohs chariot wheeles were likely to remaine in remembrance of that miracle which God wrought for his people 4. But howsoever the truth
much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta sunt for so also the flesh
sentence as it is here set downe and as it is in the originall the Sabbath is to morrow 2. The words following Seeth that which yee would seeth c. are two wayes understood that either they should seeth upon the sixt day so much as should serve the next also for upon the Sabbath they were not to busie themselves about their meat Iun Piscator Or they should seeth so much as would serve their turne presently and reserve the rest till the next day for if they had sod dressed that which was reserved till the next day it had seemed no strange thing that it was not putrified Simler But I preferre the former exposition both because there was much businesse which belonged to the grinding dressing of Manna and making it into cakes which works they were not to doe upon the Sabbath and it is like that the Manna which was reserved upon other dayes though sodden or baked yet was corrupted with wormes and of it selfe the Manna was not like to putrifie in one day though it were raw and unsodden but that the Lord caused it to corrupt thereby to admonish his people QUEST XXXIV Whether the observation of the Sabbath were now first instituted Vers. 20. THe Lord hath given you the Sabbath 1. Some are of opinion that the Israelites began first now to keepe the Sabbath and that this precept was but to continue till the comming of the Messiah Tostat. quaest 12. But this opinion hath no ground nor good warrant for Moses speaketh of the Sabbath as of a thing well knowne To morrow is the rest of the Sabbath and to what end else should the people have beene so readie to have gathered a double portion upon the sixth day but to prepare them for the Sabbath before Moses had yet spoken any thing of the rest thereof 2. Therefore it is more than probable that the Sabbath of ancient time was kept among the people of God grounded upon the example of God himselfe that rested after the creation finished in six dayes upon the seventh which observation was delivered by godly tradition from Adam to his posteritie for seeing that the Church had from the beginning a publike and externall worship of God it could not otherwise be but that they had also a certaine time prefixed wherein to celebrate the publike worship and service of God and then what time was more fit than that which God had sanctified by his owne example Simlerus Oleaster This law then of the Sabbath as belonging rather to the law of nature than to the law of Moses because it containeth the manner of Gods worship was to continue even after the abrogating of Moses law Ferus for though we keepe not the very same day which the Jewes did yet the Lords day is kept upon the seventh day Dic septima vacare catenus morale necessarium quod statâ— tempore Domino vacandum sit Vpon the seventh day to rest is therefore morall and necessarie because we must upon some set time be vacant for God Pellican 3. Here the reason given of observing the Sabbath is taken from Gods liberalitie that had given them upon the sixt day meat for two dayes two other reasons are else where yeelded the one from the end of the creation Gen. 2. the other from the deliverance of the Israelites out of the bondage of Egypt Deut. 5.15 Iun. QUEST LV. Of the Feast of the Sabbath Vers. 29. TArrie every one in his place let no man goe out There are three rules here set downe for the observation of the Sabbath 1. That every one should tarrie in his place and so being free from other businesse give himselfe to contemplation so Ferus interpreteth these words Maneat apud se Let him abide with himselfe that is enter to himselfe Conscientiam suam scrutetur Let him examine his conscience This indeed may very well be a consequent of that their staying and tarrying within for being sequestred from other affaires they were the freer for meditation but the literall sense of the words is that they should stay within 2. Neither were they to goe forth that is with intent to gather Manna which lay round about the host or to doe any further businesse they were not forbidden all kindâ— of walking and going out for their solace and recreation as the mount Olivet is said to bee a Sabbath dayes journey from Jerusalem Act. 1. that is about a mile Thostat quaest 13. 3. They are also commanded to keepe the Sabbath rest to Sabbatize which is to be exercised in good works Ferus as Augustine saith Malè celebrat Sabbatum qui à bonis operibus cessat â—tâ—um enim ab iniquitate debet esse quia bona conscientia non inquietum sed tranquillum facit animuâ— He keepeth the Sabbath ill which ceaseth from good works for true rest must be from iniquitie because a good conscience doth make the soule not unquiet but calme and still yet although they were commanded to rest the seventh day unto the Lord Non obligâ—bantur tota diâ— vâ—care Dâ—o They were not bound all the day to attend upon Gods service but to cease from all other occupations Ne impedâ—rantur si Deo vacare vellâ—â—â— That they should not be hindred if they were disposed to attend upon God Tostat. quaest 12. in Exod. QUEST XXXVI The description of Manna the quantitie fashion colour and taste thereof Vers. 31. IT was like unto Coriander seed white c. The Manna is resembled here and in other places to five severall things to the hoare frost vers 14. to Coriander seed unto wafer cakes made with hony and Numb 11.7 to â—dâ—llium and fresh oyle 1. it is likened to the hoare frost Non quia exâ—â—â—sum in modum prâ—â—â—a sed sic multiplicatum Not because it was extended or lay in flakes as the â—oare frost but it was multiplied in number like unto it as it is in the Psalme He scattereth the hoare frost likâ— ashes Psal. 47. Oleaster Iosephus therefore is deceived who thinketh that it came downe like snowe foâ— he saith that as Moses prayed it fell upon his hands and he thought it snowed 2. In quantitie and proportion it was like to Coriander seed not in colour for that kinde of seed is blackish Vatabl. And so vers 14. it is said to be a small round thing the word is Mâ—cusphas which Hierome translateth pâ—lo conâ—â—sâ—m as wheat that is husked and brayed with a pestle and the Chald. dâ—câ—rticatum like unto barked or pilled wood that is white the Septuag translate it white but the Hebrewes generally interpret here round this word is onely found in this place and so the signification is the more doubtfull and uncertaine here but I prefer the usuall reading 3. For the colour it is said here to be white and Numb 11.7 In colour like unto â—dellium which some take to be white pearle Oleaster or a kinde of precious stone Vatab. the Septuagint take it
places where they stayed but such as they passed by Tostat. ibid. 5. They are said to have journeyed at the mouth of God because they followed the direction of the cloud for when the cloud was taken up they journeyed and where it abode they pitched this was the commandement of God here spoken of as it is interpreted Numb 9.18 Tostat. Simler QUEST II. Of penury and want of water which the Israelites here endured Vers. 1. WHere was no water for the people to drinke c. 1. The Rabbines here are deceived which thinke that the thirst of the people here was not naturall and necessary for Manna was both meate and being full of moisture served for drinke say they but of wantonnesse rather The words of the text shew the contrarie that there was no water for the people to drinke and therefore it was a violent and necessary not a wanton and voluntary thirst Simler Calvin 2. Their conceit also hath no ground that thinke some of the people had water which they brought along with them from Elim and therefore they are said to tempt God to shew his power when there was no such necessitie Tostat. quast 2. For all the people murmured as though they were ready to die for thirst vers 3. 3. The truth is therefore that they were driven to great extremitie for want of water for drought and thirst is a great triall and a miserable calamity as is evident by divers examples in sacred and forren stories As Hagar with her sonne were ready to perish for want of water Gen. 21. And the three Kings that were to fight against Moab were like all to bee undone for want of water if the Lord by his Prophet had not relieved their want The men of Berhulia when the Citie was besieged fell downe and died for thirst The Samaritanes being assaulted by the Romanes died of thirst Thales Milesius as Laertius writeth perished through heate and thirst Ioannes Leo hath a memorable storie of certaine Merchants that perished by thirst in the desert of Azoad in Africa where are to be seene two Sepulchers the one of a Merchant the other of a Carrier of wares who sold unto the other a cup of water for a thousand crownes and yet the water not being able to suffice both they twaine died there Lysimachus yeelded himselfe and his whole host for want of water and having drunke being now become a captive he uttered these words O Dii inquit quam brevis voluptatis gratia ex rege me feci servum O God for how small a pleasure of a King have I made my selfe a captive Pelarg. QUEST III. Why it pleased God to prove his people with thirst NOw it pleased God as before hee tried his people with hunger so now with thirst for these causes 1. Because the people were very oblivious and forgetfull of Gods benefits God by afflictions would put them in mind of their dutie that they which in prosperitie did forget him by want and penurie might be driven to seeke him as it is in the Psalme When he slew them they sought him and returned 2. Another cause was in respect of themselves because they were a proud and haughtie people and thought well of themselves as the rebellious say unto Moses All the Congregation is holy Numb 16.3 therefore the Lord by this meanes would humble them and make them know themselves 3. The Lord being purposed to make the Israelites a peculiar people to himselfe and purposing to give unto them his lawes by this meanes would prove and trie them whether they would keepe his commandements Deut. 8.2 Even as a father nurtureth and schooleth his child whom he purposeth to make his heire so the Lord saith As a man nurtureth his sonne so the Lord thy God nurtureth thee Tostat. 4. The Lord also brought them into this strait that the faithfull thereby should be discerned from the rest for affliction and temptation is as a sieve to trie the chaffe from the wheat Ferus QUEST IV. How the people are said to tempt God Vers. 2. WHerefore doe yee tempt the Lord 1. Some will have them to tempt God because there were among the people that had water and yet would have God to helpe them when there was no need for then to expect or require the divine helpe when there is no urgent necessitie is to tempt God Tostat. But it is shewed before that this want of water was generall and all the people were in great extremity 2. They are therefore said to tempt God either because they doubted of his power and therefore would trie whether he could give them water for the word nasah signifieth properly to make triall as David is said not to have tried or proved before to goe with armour 1 Sam. 17.39 Oleaster Or they tempted God doubting of the truth of his promises as vers 7. Is God among us or no Pelarg. And so they tempted God by their incredulity Iun. Further they doe prescribe and limite God that unlesse he shew them some signe of his presence and power they will not beleeve that it was his will to bring them out of Egypt unto that place Marbach They doe tempt him also by their impatiencie they urge Moses presently to give them helpe or else they will stone him whereas they should patiently have waited upon God Simler And further though they are not herein said to tempt God expecting his helpe where all humane meanes counsell was denied yet herein they tempted him because they thought God was bound unto them to succour them at their need Lyran. Whereas the heathen by the light of nature could see and say Diis parentibus non possumus reddere aequalia Wee cannot recompense the Gods and our parents God is no way indebted unto man Tostat. quast 2. QUEST V. Of Moses feare lest he should be stoned Vers. 4. YEt a little while and they will stone me 1. Iosephus here somewhat altereth and transposeth the storie for this taking up of stones to cast at Moses hee placeth before the giving of Man when they murmured for food in the desert of Sin But this their violent and audacious enterprise fell out in Rephidim 2. This was not a carnall worldly or distrustfull feare in Moses but a naturall feare which a right perfect man is subject unto for so our Saviour saith My soule is heavie unto death Tostat. 3. Yet this feare of Moses was not so much in respect of his present danger as in regard of the people lest they if he should have beene slaine after his death might have fallen to Idolatrie Lyran. 4. Or he might feare lest if they should have killed him the Lord would have punished them and revenged his death as Ieremie saith in the like case As for me behold I am in your hand doe with me as you thinke good But know for a certaine if ye put me to death you shall surely bring innocent bloud upon your selues
men to governe under them and yet they must have their owne eares open also to the complaints of their subjects as here Moses hath By this councell of Iethro approved of God and accepted by Moses wee see it both lawfull and necessary for Princes and chiefe Magistrates to have their inferiour and helping Ministers of the Kingdome Oleaster And that we are bound to yeeld obedience both unto the King As to the superiour and unto governours as those which are sent of him for the punishment of evill doers and for the praise of them that doe well 1. Pet. 2.13 14. 5. Places of Confutation 1. Confut. That wife and children are no impediment to the calling of Ministers Vers. 2. THen Iethro tooke Zipporah Moses wife Some hereupon give this note Quòd Moses ex illo tempore quo prophetare incepit uxorem concubitu non cognovit That Moses from that time when he began to prophesie did not know his wife carnally Lippoman ex Epiphan And another saith Moses non accedebat ad uxorem propter frequens colloquium Dei That Moses came not to his wife because he often talked with God Tostat. quast 2. in margine Oleaster also doth collect thus Quam onerosum sit murrimonium hâ—c ostenditur c. Here it is shewed how burdensome marriage is seeing Moses after he had sent his wife away had no great care to fetch her againe Contra. 1. Against Epiphanius may bee opposed the judgement of Chrysostome who concludeth the contrary upon this example of Moses Vis cognoscere quod nihil nocet uxorem habere pueros Moses nonne uxorem habuit liberos Wilt thou know that it hindereth not to have wife and children Moses had both wife and children And then he maketh an eloquent comparison betweene married Moses and unmarried Elias Moses brought Manna from heaven Elias fire Moses divided the sea and Elias was taken up by a fiery chariot into heaven Vidisti Heliam aurigam in aëre vidisti Mosen in mari viatorem Thou hast seene Elias a chariot man in the aire and thou hast seene Moses making a way in the sea did virginity hurt the one or wife and children hinder the other He addeth further Vides quòd Petrus uxorem habuit ne incuses nuptias You see that Peter had a wife because mention is made of his wives mother in the Gospell then blame not marriage By this testimony it plentifully appeareth that Moses after hee was entred into his propheticall office found no impediment by having wife and children and therefore did not abandon their company 2. Concerning Tostatus assertion I answer him out of his owne words for though his marginall note be generally and at large set downe That Moses came not to his wife that is at all yet it is qualified in his text Rarissimè accedebat ad uxorem Hee very seldome came to his wife he did not utterly then forsake her company And that instance which hee giveth of the exception that Aaron and Miriam tooke against Moses because of his wife maketh flat against him Num. 12. For if Moses had not used her still as his wife they could not have pretended nor taken any such occasion to quarrell 3. Oleaster may be answered out of his owne words for in the same place upon Iethros bringing of Moses wife he giveth this note Vbi simul dicemur non esse permittendam uxorem sine viro suo esse Where we are also taught that a wife is not to be permitted to be without her husband But to what end is the cohabitation of the husband and wife else required then that they should the one enjoy the other for otherwise it is all one as if they were apart or asunder 4. Only this example of Moses in sending backe his wife before upon her discontent and absenting himselfe from her for a while sheweth that it is the duty of all that are called To remove from them in a lawfull sort those hinderers preferring the Lords worke before their affection B. Babington As Moses did but for a time leave his wife while he was imployed in that waighty embassage to Pharaoh in Egypt which kinde of sequestration for a time for holy workes the Apostle alloweth not a finall separation but willeth that they come together againe Defraud not one another saith the Apostle except it be with consent for a time that you may give your selves to fasting and prayer and againe come together that Satan tempt you not for your incontinency Likewise this example sheweth That it is a grievous offence for either wives or others to be an hinderance to men in their duties enjoyned them by God B. Babington 2. Confut. Against the heresie of the Manichees of two contrary natures Vers. 19. HEare now my voyce and I will give thee councell c. By this example Hierome confuteth that heresie and wicked opinion of the Manichees that did hold there were two natures contrary the one to the other the good and bad If a good tree saith he never bringeth forth evill fruit Quomodo Moses arbor bona peccaverit ad aquam contradictionis How did Moses a good tree sinne at the waters of strife Aut qua consequentia Iethro socer Moses arbor mala c. dederit Mosi consilium borum Or what consequence is there that Iethro Moses father in law being an evill tree who beleeved not in the God of Israel gave unto Moses good councell Hieromes argument standeth thus the nature of a thing cannot be changed but a good man may be changed to evill and an evill tree to be good therefore it is not of their nature that they are evill that is as their nature was created of God wherefore that a man is evill it is not by his created nature but his corrupted nature that he is good it is not by his corrupted but his corrected nature 3. Confut. Of Cajetane that condemneth the regiment of women Vers. 21. PRovide men of courage c. Cajetane here giveth this corrupt note Viros inquit non mulieres quia regimen mulierum pessimum est Men saith he not women because their government is worst of all so that to speake according to the common course of nature no vertue is said to be in women septim Ethicor. Contra. 1. This is but a bad consequent Women are not to bee elected or chosen to government therefore their government is bad for though women come not by election to the place of government yet either it may fall to them by succession as Zelophechuds inheritance descended to his daughters Numb 27. or they may be extraordinarily designed and appointed to be governours as Deborah Iud. 5. and directers as Huldah the Prophetesse under Iosias 2. Neither doth it follow Women are not fit to be chosen Judges and Officers of a Kingdome therefore they may not be Queenes and Princes these here chosen were elected to be Officers of ministry not of regality and principality 3. As
and not to the law onely Quis dubitat per Angelos ministratam fuisse omnem veteris Testamenti dispensationem Who doubteth but that all the dispensation of the old Testament was ministred by the Angels Marlorat in 3. Galath v. 19. and Iunius in his Parallels upon that place Act. 7.53 saith to this effect that the Angels were ministri postea sermonis ad populum non authores legis that the Angels were ministers of the word afterward to the people but not authors of the law But this place being compared with Act. 7.53 and Galath 3.19 where it is said that the law was ordained by Angels it will draw also the word here said to be spoken by the Angels to be understood of the law 5. Iunius hath another exposition that the law was ordained inter Angelos among the Angels Annot Galath 3.19 and in his Parallels he saith the law was exhibited onely by Christ inter ordines Angelorum among the orders of the Angels but the phrase it selfe spoken by the Angels giveth more to be understood than among the Angels 6. Wherefore I preferre Chrysostoms exposition upon that place Galath 3.19 Sentit ipsos Angelos subministrasse ferenda legi He meaneth that the Angels did minister at the giving of the Law It is one thing for the Angels as Gods deputies to deliver the Law another as ministers and instruments As sometime the Prince may send Commissioners to execute his Edicts who doe supplie his person and authoritie sometime he being present in Majestie may by the mouth of another proclaime his Edict So at other times the Angels did speake in the name and person of God as the Angell did call to Abraham Genes 22. sometime they did attend as ministring spirits upon the Majestie of God as his Criers and Proclaimers So the law was delivered in mount Sinai by the authoritie of God himselfe appearing in Majestie who endited and framed the law but it might be proclaimed by the Angels concurring by their ministrie in the framing of that audible voyce and sound which was heard QUEST XXXVIII Why Moses is commanded to charge the people againe Vers. 21. GOe downe charge the people 1. Though this charge was given before yet the Lord commandeth it to be done againe Imminente jam hora ad majorem certitudinem The very houre being now instant for more certaintie Lyran. For they would the rather take heed Cum recentius in Dei prasentia mandarentur Being charged afresh and in the presence of God Tostat. 2. Another reason of renuing this charge was the stubborne nature of the people who had need often to be admonished and although Moses thought it not needfull againe to charge them as it appeareth by his answer and in a manner refusall vers 23. yet the Lord Sciebat sibi cum prafractis esse negotium Knew that he had to deale with such as were stubborne Calvin 3. And further though they had beene straitly charged before not to exceed their prefixed limits and bounds yet they would have adventured Ipso absente mora tamdiu curiâ—sâ— appetitu victi In Moses absence partly not enduring longer delay partly of a curious desire to have gone beyond their marks Galas 4. As also the charge is iterated in respect of the speciall interdict of the Priests who might have presumed being not before specially and in particular named the charge being given to the people in generall Simler QUEST XXXIX What Priests are here understood Vers. 21. ANd let the Priests also 1. Because the order of Priests was not yet instituted some thinke that is spoken by anticipation and prevention that afterward when the Priests should be ordained and consecrated they should be sanctified when they came into the presence of God Ex Lyran. But it seemeth by the sending downe of Moses that this charge was presently to be given by Moses and by the other to be executed And further it is said Let the Priests which come to the Lord be sanctified The Lord then speaketh of those Priests which already had accesse unto God not of those which should be assigned afterward Tostat. 2. Some thinke that by this word cohanim which signifieth as well Princes as Priests are understood the Tribunes Officers and Judges of the people which were before appointed by the counsell and advice of Iethro Lippom. Genevens But their office was to judge the people and heare their controversies the office of those Priests was to have accesse unto the presence of God in offering of sacrifices 3. Some thinke that the Priests were consecrated now but that it is set downe afterward Oleaster But this were without any necessitie to disturbe and transpose the order of the storie 4. Therefore their opinion is most probable who thinke that these Priests were the first borne to whom the prerogative of the Priesthood belonged till it was by Gods appointment setled in the Tribe of Levi But neither all the first borne in Israel that were consectated unto God were Priests as Iun. Borrh. For it is not probable in so great a multitude Singulis domibus proprios fuisse Sacerdotes That every house had his peculiar and proper Priest Calvin Neither were they onely Primogeniti Principum duodecim tribuum c. The first borne of the Princes of the twelve Tribes which offered sacrifice chap. 24.5 As R. Salomon Lyran. For so small a number of Priests sufficed not for the whole multitude They were then as well Filii primogeniti aliorum magnorum virorum The first borne sonnes of other great men which were the Princes of the families as the first borne of the Princes of the Tribes Tostat. quaest 12. 5. And by drawing neere unto God is not here meant that speciall kind of accesse to enquire of God which Moses did onely then and the high Priest afterward by his Vrim and Thummim but the comming unto God to minister as the Chalde interpreteth Tostat. Lippom. QUEST XL. Why Moses replieth as unwilling to goe downe Vers. 23. ANd Moses said unto the Lord. 1. Some thinke that Moses thus replied Quod non videbatur necessarium ut ista contestatio fierat As though it seemed not necessarie that this contestation should be made Tostat. But it is not to be thought that Moses would so contradict the Lord having beene of late in so great feare that the Lord spake unto him to comfort him 2. Some say that Moses thus spake not as though he tooke this charge to be superfluous but to shew his faithfulnesse that he had carefully before intimated to the people the will and pleasure of God therein Simler But the Lord was not ignorant what Moses had done that he needed to make repetition of his service 3. Some thinke that Moses Andiendo populo mandatum refricat That Moses thus answereth that hee might in hearing of the people rubbe their memorie lest they might forget any thing of the charge Pellican But Moses was not yet gone downe to the people and
the externall worke being by this coherence and connexion an act of the internall powers hath some good or evill in it though not so properly as the internall Sic fere Tostat. quast 29. QUEST VI. The law of Moses did not onely restraine the hand but the minde BEside this opinion of the Hebrewes some other doe hold that the law of Moses did onely restraine the hand and not the minde and to this purpose they urge that place Matth. 5.27 where our Saviour saith It was said unto you of old Thou shalt not commit adulterie c. But I say c. So that of old it seemeth the law onely restrained the outward act but Christ doth forbid more even the inward desire c. Contra. 1. Our blessed Saviour secundùm corum opinionem loquebatur speaketh according to their opinion because they thought they were onely obliged and tied to the outward act and therefore he doth deliver the law from their corrupt interpretations he giveth not a new exposition and this appeareth vers 43. Yee have heard that it hath beene said Thou shalt love thy neighbour and hate thine enemie but in all the old Testament there is no such precept given by God or libertie for any to hate their enemie our Saviour then meaneth not such sayings as were found in the law but such expositions as they made among themselves Now that even the law of Moses did binde not onely the hand and externall act but the inward will and desire it thus is proved 1. None are said to repent but of that which is evill but they under the law were to repent and to shew themselves contrite even for the internall acts of their minde as Psal. 4.4 Tremble and sinne not examine your heart upon your bed c. Ergo c. 2. It is directly forbidden Levit. 19.17 Thou shalt not hate thy brother in thy heart which was an internall act and many other such like sinnes of the heart are reproved by the Prophets 3. The law doth not justifie that which is naturally unjust but forbiddeth it now to covet another mans wife is naturally unjust Ergo. For the proposition or first part of the argument if the theft of the Israelites the killing of Isaack intended by Abraham the fornication of Ose chap. 1. be objected these were singulares casus which the the lawgiver commanding thereby declared quod non includerentur sub lege communi that they were not included under the generall law but if this whole law Thou shalt not covet had given a generall libertie for the Jewes to covet anothers wife Non jam declaretur lex sed destrucretur The law should not by this meanes be declared but destroyed For the assumption that it is against the law of nature to covet another mans wife it is evident 1. Because he faileth in the end coveting her onely of lust not for procreation 2. Matrimonie est de jure naturali is grounded even upon the law of nature if then to breake and violate matrimonie bee against the law of nature then to will and purpose so to doe is against nature also yea the will and purpose is rather sinne than the act it selfe for it may fall out that the externall act is sometime without sinne as when a man ignorantly lieth with another woman taking her to bee his wife as Iakob tooke Leah for Rachel but the will and desire is never without sinne Tostat. Burgens addit 7. in cap. 20. would thus excuse this assertion that Moses law prohibebat manum 〈◊〉 anâ—â—â—um did inhibit the hand not the minde not that their meaning is that in no part of Moses law there is any prohibition to be found of the minde for hatred is directly forbidden Levit. 19.17 but that when any externall act is forbidden Non intelligitur ex vi illius praecepti prohiberi actus interior The internall act is not understood to bee forbidden by vertue of that precept as in this precept Thou shalt not kill he is not judged to be guiltie which purposeth to kill and yet killeth not Contra. 1. But our Saviour saith that even this precept is transgressed by the anger and hatred of the heart Matth. 5.22 therefore the law intendeth even by the externall act to forbid the internall also QUEST VII Whether any morall and naturall duties were to be restrained by positive law BUt it will further be objected that the old law was not to give precepts of morall duties 1. The morall precepts are grounded upon the law of nature and such precepts are knowne unto all but the divine law prescribeth such things as otherwise are not neither can bee knowne 2. The keeping of the morall law giveth life Galath 3.12 but the old law was the ministration of death 2 Cor. 3.7 therefore the old law was not to containe morall precepts Contra. 1. The law of God was not onely to give rules of such things as men know by the law of nature but to keepe and preserve them also from errour in those things which they know And therefore because men doe erre and swarve in such things as they know their will and affection not giving way to reason it was fit that a law should be given as well to rectifie their affection as to direct their understanding 2. Beside although these morall duties are grounded upon the law of nature yet seeing the naturall instinct is obscured by mans corruption that dimme light of nature had need of a clearer light by the law to helpe it If man had continued in the perfection of his creation hee should not have needed any other law but seeing mans naturall knowledge is much decaied it was to be revived and renewed by the divine law 3. The rules of direction of mens actions are of foure sorts 1. Some are so well knowne by nature as none can doubt thereof as these that evill is to be shunned and good to be desired that no unjust thing is to bee done of such knowne principles it is not necessarie that any law should bee given 2. Some things may so be searched out by the law of nature as yet that many may erre therein such 〈◊〉 the particular precepts of not committing fornication not coveting anotherâ— wife therefore because many may erre in these duties it was requisite they should bee determined by the law of God 3. Some things are so derived from the law of nature as yet they are onely searched out by those which are wise such are the positive and judiciall lawes of men that wisely can applie the principles of the law of nature to particular circumstances of this kinde are Moses Judicials 4. Some things cannot at all be concluded by naturall reason but altogether depend upon the will of the institutor and law-maker of this kinde were Moses Ceremonials So then for a full answer to the first objection wee say that if morall duties were so generally and perfitly knowne as that none could doubt of them as are the
to Moses but their Elders and the chiefe of them came in the name of the rest Deut. 5.23 Iun. QUEST V. Why the people desire that Moses would speake unto them Vers. 19. ANd said to Moses talke thou with us 1. Some doe here lay fault and blame upon the Israelites in refusing to heare the voice of God and chusing rather that Moses should speake unto them But the Lord commendeth them for so doing Deut. 5.28 They have well said all that they have spoken Therefore they thus spake not as preferring Moses voice before the Lords but because they were not able to heare the Lords voice being so terrible Tostat. quaest 37. 3. And the Lord terrified his people with his thundering voice for these two causes 1. That the people hereby should learne and be taught to feare the Lord. 2. And that they might be driven of themselves by this meanes to desire the ministery of Moses in speaking unto them for it was fit and requisite that as the Lord the Authour and founder of nature had by his owne mouth given such Lawes as were grounded upon nature such as were so evident even by the light of nature as that every one might at the first understand and acknowledge them so that the rest of the Lawes which were not so evident but needed explanation should be declared and rehearsed by Moses Sic Tostat. 4. Beside herein Moses was a type and figure of Christ who is the Mediator betweene God and us and by whom the will of God is revealed unto us Marbach Pelarg. 5. Moses herein formam boni aâ—ditoris describit c. describeth the forme of a good auditour who promiseth to heare and fulfill the precepts of their master Gloss. interlinear QUEST VI. Why the people are afraid they shall dye Vers. 19. LEt not God talke with us lest we dye Wee shall finde in Scripture that it was an usuall thing for men to feare that if they had seene God they should dye as Iacob counteth it a great benefit that he had seene God and yet lived Genes 32. So Gedeon and Manoah when they had seene God were afraid 1. Tostatus maketh this the cause of this feare that if they heard Gods voice any more they should dye because of the infirmity of the body which could not endure the Lords terrible voice for as the harmony of the body is dissolved by any excessive quality as with exceeding great heat or cold Ita excellens tolerabile vel terribile corrumpit potentiam tolerantem So an exceeding terrible or tolerable thing corrupteth and confoundeth the tolerating faculty Tostat. quast 38. But the cause of this feare is not so much in the body for Adam before his fall could endure the voice of God well enough 2. Some understand this of everlasting death Gloss. interlinear But it is evident that they meane the outward and corporall death which is contrary to this temporall life for thus the people say Deut. 5.24 Wee have seene this day that God doth talke with man and he liveth 3. Cajetanus doth gather these two reasons of this their feare both that terrible fire which they were afraid to come neere and the thundring voice of God which they could endure no longer to heare and these two reasons are expressed Deut. 5.25 Now therefore why should we dye for this great fire will consume us if wee heare the voice of the Lord our God any more we shall dye 4. But the greatest cause of this their feare was their sinne Conscius homo peccati c. metuit iram Dei c. Man being guilty to himselfe of sinne feareth the wrath of God Simler as Peter said to our blessed Saviour Luk. 5.8 Lord goe from me for I am a sinfull 〈◊〉 QUEST VII How the Lord is said to come unto them and why Vers. 20. GOd is come to prove you 1. God is said to come unto them not that he goeth from place to place but he came unto them by certaine effects his sinnes and wonders and two other wayes beside the Lord commeth by his word and by afflictions and crosses Simler 2. There are three ends of the Lords comming unto them 1. To trie them 2. That his feare may alway be among them 3. That they sinne not All these three arise one from the other probation and triall worketh feare and feare causeth to flee from sinne 3. So although Moses free them from one kinde of servile feare which was the feare of death and destruction yâ—â— he retaineth them still in that profitable kinde of feare whereby they might be kept in awe and obedience still Simler QUEST VIII How the Lord is said to tempt and prove his people Vers. 20. GOd is come to prove you 1. Deus metaphorice non proprie tentat c. God is not said properly but metaphorically â—o tempt as he is said to be angry Quiâ— facit effectum 〈◊〉 c. because he worketh the like effect as he which tempteth that is to cause the feare and obedience of the people to appeare Cajetan 2. God tempteth the Devill tempteth and man is said to tempt God is not said to prove or try for his owne knowledge and experience Cum omnia Deus videat priusquam 〈◊〉 seeing God knoweth all things before they are done Chrysost. hom 41. in Ioanu But God trieth and proveth Vt nos manifestemur aliis that we should be manifest to others as Abrahams obedience was made knowne to all in that he refused not to sacrifice his sonne vel nobis ipsis or to our selves as the Israelites were tempted in the wildernesse that it might be knowne what was in their heart Deut. 8.2 Tostat. Satan tempteth quia evertere â—ititur because he goeth about to supplant and overthrow us as hee tempted Iob. Home aliquando tentat ut probat aliquando ut rapiat Man sometime tempteth to prove sometime to catch as the Scribes and Pharisies tempted Christ to entangle him Ambros. in 2 Cor. 13. QUEST IX Why the people stood afarre off and where Vers. 21. SO the people stood afarre off 1. Cajetanus thinketh that the people returned not to their tents but stood a little from the mountaine and continued in the place whither they fled before vers 18. Tostat. 2. But it is evident Deut. 5.30 that they were bidden to goe unto their tents Iun. For as Moses went up neerer unto the presence of God so the people went still further backward unto their tents being so commanded of the Lord. 3. The mysticall signification hereof is that our sinnes doe make us stand aloofe off from God untill wee be reconciled by a Mediatour whereof Moses was a type and figure here Simler QUEST X. How Moses is said to draw neere to the darknesse BVt Moses drew neere unto the darknesse c. 1. Moses was in the darknesse before for all the hill was covered with smoake but he was not in that darknesse wherein the Lord was Vbi expressiora signa fiâ—â—ant quibus
nosâ—ebatur Deus Where more evident signes were expressed by the which God was knowne for otherwise how should the darknesse containe or receive him whom the heavens cannot containe Gloss. interlin Hee went then up ad caâ—umeâ— montis to the top of the hill where the thicke cloud was wherein the Lord did manifest his presence 2. Some by the darknesse understand the spirituall and mysticall sense of Scripture which the people cannot comprehend and therefore they stood afarre off Quia verò spirituales allegoriarum nubem penetrant c. But because they which are spirituall doe pierce into the cloud of allegories therefore Moses went into the darknesse Gregor As Christ preached unto his Disciples in the mount and unto the people in the plaine so the mysteries and secret of Scripture are opened only unto those that are spirituall for pearles must not be cast before swine Lippom. So also Hierom Dominus aut in lumine est aut caligiâ—e incipientibus simpliciter loquitur iis qui perfecti sunt mysticè loquitur God is either in the light or in darknesse unto the beginners hee speaketh simply unto those which are perfect in mystery Super Psal. 96. 3. But hereby rather is understood that God who himselfe dwelleth in light that none can attaine unto yet in caligine versatur respectu nostri dwelleth in darknesse in respect of us because we cannot search out the nature of God nor comprehend what he is Simler So Gregor Nyssen interpreteth that Moses went into the darknesse that is Tunc demum cognovisse illam esse divinam naturam quae cognitionem omnem excedit He then perceived the divine nature to be such which exceeded all knowledge Likewise Procopius Vera Dei notitia est agnoscere suam ignorantiam c. It is the true knowledge of God for one to acknowledge his owne ignorance that bringeth darknesse with it Thom. Nullus intellectus creatus potest ad cum accadere No created understanding can come neere unto God In 1. ad Timoth. 6. lect 3. 4. Herein also Moses was a lively type of Christ that as he having spoken unto the people and declared the will of God afterward went up into the darknesse So our blessed Saviour having declared the heavenly doctrine of his Father to the world and finished the worke of our redemption Ascendit in caligineâ—â— nubium coeli Ascended into the darknesse of the clouds of heaven and was taken out of our sight and received up into heaven Simler QUEST XI Why the Lord saith he spake unto them from heaven Vers. 22. YE have seene that I have talked with you from heaven This is premised as a reason of the precept following vers 23. Ye shall make ye therefore c. no Gods of silver c. 1. Oleaster resolveth the reason thus Considerate me vobis loÌ„co superiore c. Consider that I am higher than you in place and therefore am able to punish you if you rebell 2. Some thinke that hereby the Lord signified unto them that these were not Mosis arâ—es figmenta c. the devices and fetches of Moses but that God himselfe spake from heaven and therefore the Decalogue or ten precepts came from God himselfe and were pronounced by him Cajetan And so the Lord by this meanes would get authority unto his law Borrh. 3. God thus saith Vt ostendat calsitudinem suam rebus omnibus superiorem To show his highnesse farre above all other things and so incomprehensible and that therefore they could make no image of him Galas 4. Or because the Lord spake out of heaven not as one absent but every where present therefore no image should be made of him for images are representations of them in their absence 5. But this is the best interpretation of this reason because they only heard the Lord speake out of heaven they saw no image or similitude but only heard a voice therefore they should make no image of God so is it explained Deut. 4.15 Take good heed to your selves for you saw no image in the day that the Lord spake unto you Simler And so in effect he saith thus much I spake unto you from heaven that is I the true God not any corporall substance as of gold silver c. By heaven here he understandeth the higher part of the aire as Psal. 8. they are called The fowles of heaven Tost qu. 38. QUEST XII Why this precept is repeated of not making any graven image Vers. 23. YE shall not make c. 1. Some thinke that this is an addition to the first Commandement Thom Aquin. who thus distinguisheth the Lawes of Moses The Judicials and Ceremonials ex sola institutione vim habent only take their force from their institution otherwise it were indifferent whether they were done one way rather than another The Morals ex ipso dâ—ctamine ratioâ—is naturaliâ— efficaciam habent have their efficacy from the enditing of naturall reason and these morall precepts are of three sorts some are so manifest quòd editione non indigent that they need not to be set forth and published as concerning the love of God and our neighbour Some things are not so generall but more particularly determined which although they are acknowledged of all yet because many erre therein they had need to be published such are the ten Commandements Quaedam sunt quorum ratio non est cailibet manifesta sed solùm sapientibus Some things are such the reason whereof is not manifest to every one but only to the wise and these be the precepts superaddita Decalogo which are added to the Decalogue of which kind this precept is here Sic fere Thom. 1.2 qu. cap. art 11. in Cor. 2. But they are rather an explanation of the first and second precept than any addition Iun. And this precept either differeth not at all from the other Thou shalt make thee no graven image or only herein is the difference that the other precept declarat veritatem universaliter doth declare the truth universally Hoc autem determinantur modi quidam particulares And here certaine particular cases are determined and two things are here forbidden one directly not to acknowledge or make any other God the other indirectly not to make any images repraesentativas veri Dei to represent the true God Tostat. qu. 38. 3. Now this precept is iterated and repeated because some things are majoris necessitatis periculi of greater necessity and danger as idolatry was which the Hebrewes had seene practised in Egypt Tostatus And this repetition is made ut magis imprimeretur haec prohibitio cordibus corum c. that this prohibition might be more deeply imprinted in their hearts because he knew them to be prone to idolatry Lyran. So also Cajetan QUEST XIII Of the meaning of these words Ye shall not make with me Vers. 23. YE shall not make with me 1. The Latine Interpreter omitteth this clause with me altogether which both Cajetane and Lippoman confesse
presume to understand above that which is meet to understand but that he understand according to sobrietie Rom. 12.3 CHAP. XXI 1. The Method and Argument IN the former Chapter was propounded the Morall law chiefly mixed with ceremoniall constitutions in the end of the Chapter now follow the Judiciall lawes unto the 10. verse of the 23. Chapter from thence unto the 20. verse are propounded certaine ceremoniall orders in generall as touching sacrifices and their feasts the more speciall and particular prescriptions concerning ceremonies are at large set forth in the booke of Leviticus This Chapter consisteth of three parts The first is of the manumission and setting at liberty Hebrew servants both men and women unto vers 12. Concerning the man servant these Lawes are given 1. How long he shall serve vers 2. 2. When his wife is to goe out with him when not vers 3.4 3. What is to be done to the servant that will not be made free vers 5. to vers 7. Concerning the maid servant 1. Upon what condition she may be sold to her masteâ— not to be sold againe to a stranger vers 7 8. 2 What is to be done unto her if she be betrothed to his sonne vers 9. 3. What must be performed to her if he marry another wife vers 10. 4. What must be done if he doe not performe these things vers 11. Secondly there follow certaine mulcts and punishments for divers offences committed by man as of murther vers 12 13 14. smiting of parents vers 15. stealing of men vers 16. cursing of parents vers 17. hurting of a man vers 19.18 beating of servants to death vers 18 19. hurting of women with childe vers 22. blemishing of servants in their eye tooth c. vers 24. to 28. Thirdly of mischiefe and dammages that are occasioned by other mens default as by their oxe that useth to push and goare man or woman vers 28. to 33. or hurteth anothers oxe vers 35 36. and of dammages which are caused by the digging of pits and wells vers 33 34. 2. The divers readings Vers. 3. If he came with his body A.P. alone with his body I. If he came in single V. or alone B.G.C.S. The sense is kept not the word better than with what garment he entred c. L. but the word guph signifieth a body as gupha in the feminine is taken Exod. 21.3 Vers. 7. She shall not goe out as men servants B.G.V.I. cum caeter not as maids S.L. Vers. 8. Who hath not betrothed her I.V.A.P. better than betrothed her B.G.C.L. S. for here the negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo is omitted Vers. 8. In dealing deceitfully or perfidiously with her I. or trespassing against her A. better than in despising her B.G.C.L.S. for bagadh signifieth properly to deceive and breake covenant as Malach. 2.10.14 the meaning is he hath broken appointment of marriage with her Vers. 10. Her rayment and dwelling or habitation I.A. conversation S. better than price of her chastity I. or recompence of her virginity G. or duty of marriage B. V. lying with her C. her time P. ghorah of ghâ—r signifieth an habitation or dwelling Vers. 16. And it be found in his hand I.A.P.C.V.G. that is the person which he hath stollen better than if it be proved upon him B. or if he be found in it S. if he be convicted of the fault L. Vers. 22. If no destruction follow B.V.I. or death G. A. P.C. better than if the child come forth without fashion S. or but she liveth L. for it is as well understood of the infant as of the mother if neither of them dye c. 2. Questions discussed QUEST I. Of the necessity of the Iudiciall lawes Vers. 1. THese are the judgements c. 1. After the Morall law followeth the Judicials for the Civill law issueth out of the Morall law which is the fountaine and foundation of all other Lawes And as the Morall law is principally grounded upon the Law of Nature so in the next place the Civill law also floweth from the same fountaine as it may appeare by the generall use thereof seeing no common-wealth can stand without Civill and Judiciall constitutions Borrh. 2. And Moses having propounded the Lawes which binde in conscience so now he setteth forth the Penall lawes whereby the obstinacy of men might be restrained for if a man were left to himselfe Nemo est qui non suo arbitrio mâ—lit vivore there is none that had not rather live as he list himselfe Galas 3. Therefore because it might fall out that all would not be obedient to the Morall precepts necessarium suit praescribere c. it was necessary to prescribe what punishment every transgressor of the Law should be subject unto Rupertus QUEST II. The difference of the Morall Iudiciall and Ceremoniall lawes THe judgements 1. The Judiciall lawes Ceremoniall and Morall are thus distinguished some precepts have vim obligandi ex ipso dictamine rationis power to binde by the very inducement of naturall reason though there were no other Law to enforce them such are the morall precepts some Lawes doe not absolutely binde by the instinct and perswasion of naturall reason sed ex institutione divina vel humana but by a divine and humane institution which if they concerne such things as appertaine unto God are ceremonials if they respect the ordering of men and directing of humane affaires they are Judiciall lawes two things then are required in Judiciall lawes that they concerne ordinationem humanam the ordering and directing of men and that they doe binde non ex sola ratione sed ex institutione not by reason onely but by the institution Thom. 1.2 qu. 104. art 1. in Cor. 2. Now there are foure sorts of Judiciall lawes one of the Prince toward the subjects another of the Citizens among themselves the third of the Citizens toward strangers and the fourth concerning domesticall duties as of the fathers masters husbands toward their children servants wives Thomas QUEST III. How the Ceremonials are abolished FUrther concerning the validity of the Ceremoniall law 1. The Ceremonies were of two sorts either such as were meerely figurative signifying such things as were to be performed in Christ as Circumcision and the paschall Lambe which are in no respect to be observed for this were in a manner to deny Christ to be come if the figures should still remaine in use then the body is yet to be expected 2. There was another sort of ceremonies which doe not directly concerne the signification of Christ to come but only shewed munditiam populi illius sanitatem the cleanlinesse and health of that people as to abstaine from swines flesh which if one should now observe as it was commanded in the Law he sinneth but if for some other end as for his health or such like he offendeth not Tostatus quaest 1. 3. Some ceremonies were partly figurative of things to come and significative of
and 〈◊〉 2. And beside the facility easinesse and readinesse of theft other things are to be respected as the worth and price of the thing stollen and the boldnesse and impudency of the theefe 6. Wherefore these reasons rather may be yeelded 1. Quia frequâ—ntius furtâ— subtraâ—ebantur 〈◊〉 It might be that it was a more frequent and usuall thing to steale oxen among the Hebrewes than sheepes and therefore God would restraine the more usuall theft by the greater punishment Tostat. 2. In hâ—c dominium majus â—adacia major In this theft of oxen the losse was greater to the owner when his exe was stollen and the boldnesse of the theefe greater 〈…〉 esse Such a theefe as should steale oxen had need be bold and cunning because such a theft cannot so easily be hid as of sheepe 3. Ab. Ezra also giveth this reason because when a sheepe is stollen the owner loseth but his sheepe but in the other theft 〈…〉 he loseth his oxe and the labour of his oxe this reason also is approved by Oleaster 〈◊〉 Gallasâ—â—â— But Tostatus taketh this exception that iâ— the losse of the oxeus labour â—e accounted here in the restitution of five-fold why should it not be respected as well when the thing stollen is found with the theefe in which â—ase he was to pay but two-fold qu. 2. The answer here is ready because where the oxe is found though thâ—â—e â—e an intermission of his labour yet there is hope of restitution againe so is there not here the oxe being killed or sold. 7. Iosephus thinketh that this Law extendeth it selfe also to other cattell in the fields as to goats as well as sheepe though they be not here 〈◊〉 But concerning the asse or horse because they are not so easily stollen being kept in the house Tostatus thinketh that the Law of two-fold restitution tooke place as in the stealing of houshold stuffe and other moveable goods But it is more like recording to the rule observed before in other Lawes that by one kinde the rest are understood and these two the oxe and sheepe are given â—n â—ssistance as the most usuall and common beasts unto which all other great and small cattell should be reduced as afterward vers 4. direct mention is made of the asse QUEST III. Of the divers punishment of theft and whether it may be capitall NOw concerning the punishment of theft 1. The licentious liberty of the Lacedemonians is much to be misliked who punished not theft at all because they thought it was a meanes to traine and exercise their people in the practice of warre Gallas for it being a Morall law Thou shalt not steale and so grounded upon the Law of nature it ought not by any contrary custome to be discontinued 2. Neither is that Law of Solâ—â— which the Romans also inserted into their twelve Tables to be altogether approved aâ—â—â—ing opposite to Moses Law for they punished manifest theft with foure-fold when the theefe was taken in the manner whereas Moses setteth it but at two-fold and theft not manifest when the theefe is not found with the thing that was stollen they censured with restitution of two-fold whereas Moses chargeth such offence with foure-fold because such an one as hath sold or killed the stollen good hath added sinne to sinne having no purpose of restitution nor there being any possibility thereof Herein therefore the Law of Moses is more equall than the other 3. The Law also of Draco is too severe which punished theft with death the Scythians did so also but they had some reason for it because they had no houses or places of defence for their cattell so that if theft among them had not beene most severely punished nothing could have beene safe 4. Nor yet am I of their opinion that thinke that lex Mosis non pertinet ad politiam nostram the Law of Moses doth not at all belong to the policie of Common-wealths now Lippom. Non sumus alligati ad leges Iudaicas forenses That we are not bound how to the Jewes Civill lawes at all Osiand but that Magistrates may increase the externall punishment whether by death or otherwise as the circumstance of time quality and condition of the people require Contra. 1. As we are not strictly tied in every point to Moses Judicials so yet the equity thereof remaineth still which chiefly consisteth in this in the due measuring and weighing of the nature of sinnes which are thought to be worthy of death 2. Punishments externall may be increased which concerned either pecuniary mulcts or other bodily chastisement not touching the life as Moses punished theft with foure-fold but afterward the sinne increasing it was set at seven-fold Prov. 7.31 Pelarg. 3. But whereas mans life is only at Gods disposition this may be safely affirmed that no humane Law can take away the life of man for any offence without either generall or particular warrant and direction from Gods Law as is more at large before declared p. 4 5. 5. And yet I cannot consent to those that thinke no theft at all ought to be punished by death for even by Moses Law a violent theft as in breaking up of an house was judged worthy of death it was lawfull to kill such a theefe vers 2. Againe sacrilegious theft was likewise punished in the same manner as Iakob giveth sentence that they should not live that had stollen Labans gods Gen. 31.32 So Achan was put to death for stealing the excommunicate thing Iosh. 7. Theft committed of wantonnesse and without mercie David adjudgeth unto death 2 Sam. 12. vers 6. Chrysostome thinketh that David legem est praetergressus exceeded the Law in that he commandeth beside the restitution of foure-fold the man to be slaine and he calleth it supereffluentem justitiam overabounding justice But the Law of God did beare out David in it for he which did sinne presumptuously and with an high hand that is of malice and obstinacie was to dye for it Numb 15.30 Such was the sinne of the rich man whose case there is propounded which having many sheepe himselfe tooke away the poore mans sheepe by violence and had no pity Further he that did steale a man was to dye for it by the Law of Moses vers 16. So that it is evident even by Moses Judiciall lawes that some kinde of theft deserved death By the Romane Lawes also as is extant in their 12. Tables servants convicted of manifest theft were first beaten and then cast downe headlong from the rocke By the Imperiall lawes a theefe for the first offence was whipped then if he offended againe he lost his eares and the third time he was hanged in Anithent ut nulli Iudici c. for now such a theefe sinneth of obstinacie and malice and contempt against the Lawes and Magistrate and may by the Law of God be worthily put to death Simler So likewise such thefts whereby the publike peace and safety is violated as in the Campe
to take upon him our humane nature So also Osiander Marbach For if the Lord had appeared here in any humane forme Moses reason had not beene sufficient dehorting the people from idolatry because they saw no Image in the day that the Lord spake unto them in Horeb Deut. 4.15 For though the Lord had then appeared in any Image yet if he had at this time so shewed himselfe they might have taken occasion thereby to resemble God by some Image therefore neither then nor now did the Lord so appeare Tostat. quaest 13. 4. Neither yet because it is said Vnder his feet c. did they see as the feet of a man as Cajetane thinketh Sub specie Iudicis quasi hominis visus est c. He was seene as a Judge sitting in judgement and so they saw but his feet but this is so said quantum ad situm in respect of the site and placing because the pavement of Saphir was beneath as under the feet and they might imagine the more glorious part of Gods Majesty to be upward Tostatus 5. Neither yet is the meaning Quod clarius cognoverint Deum c. That they only knew the Lord more clearely than the common people Ferus Or as the Septuagint translate they saw only the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Lord stood 6. But the Lord by a bright shining cloud shewed his Majesty and presence as the Chalde Interpreter readeth Viderunt gloriam Dei Israel They saw the glory of the God of Israel and that much more now than when hee appeared in mount Sinai when notwithstanding the people said The Lord hath shewed us his glory and greatnesse Deut. 5.24 Tostat. So also Calvin Forma ipsius Dei nulla describitur sed basis in qua stabat c. There is no forme described of God but the bottome where he stood is said to be like unto Saphir c. QUEST XXII Wherein the place under Gods feet is said to be like to Saphir Vers. 10. AS a pavement or stone-worke of Saphir 1. This place under Gods feet for the colour is resembled unto the precious stone called the Saphir and to the cleare heavens Tostatus thinketh the Saphir to be of a bright reddish colour and that two colours are hereby signified a bright shining red and a blew or azure as in the skie But the Saphir stone is knowne to be of a skie blewish and airy colour as Hierome observeth and one of these similitudes is added to explaine the other Borrhains saith that the fairest Saphirs are full of red golden spots So also Oleaster Which answereth to this description that the pavement or bricke worke for so libnath signifieth either bricke or stone is said to be of Saphir Tostatus further thinketh that it is compared unto caelum stellatum the starrie skie but QUEST XXIII In what sense the Lord is said not to lay his hand 〈…〉 Vers. 11. VPon the Nobles c. he laid not his hand The laying of the hand is taken in Scripture 〈◊〉 threefold sense 1. The hand of God was said to be upon the Prophets when the Spirit of God came upon them And so Ab. Ezra understandeth this text Non porrexit illis manum He did not 〈◊〉 his hand unto them He gave them not the Spirit of Prophecie as he did to Moses they did not see God so cleerely as Moses did But the wordâ— are to be joyned together thus That although they sâ—â— God yet his hand was not upon them and then no such sense can be gathered Calvin 2. The laying on of the hand signifieth also to hide as God is said to have laid his hand upon Moses as he passed by Exod. 33. And so they make the meaning to be this that God did not hide himselfe to 〈◊〉 which were farre off as the Latine text is that is hee shewed himselfe also to the people in the 〈◊〉 Lyranus Gloss. 〈◊〉 Tostatus But the word is 〈◊〉 which signifieth to separate the text then meaneth those 70. Elders which Moses had selected and separated from the rest Iun. Lippom. Or 〈◊〉 may be derived of etâ—â—l which signifieth neare as Gen. 41.3 They 〈◊〉 neere or by the 〈◊〉 and so in this place iâ— may betoken those which were neere unto God namely the 70. Elders who came neerer than the rest of the people Oleaster 3. There is also a third signification of this phrase to lay the hand is to sinite or punish contrarie whereto is that phrase To take his hand from one 1 Sam. 6.5 that is to leave smiting or punishing So thâ—n the meaning here is Non 〈…〉 Hee sent not upon them his hurting hand Cajetaâ—â— Non 〈…〉 Hee killed them not Lippomanus For it was a received opinion in those dayes that no man could see God and live Oleaster Nihil incommodi senserunt They felt no harme after this Simlerus QUEST XXIV Why they are said to eat and drinke Vers. 11. ANd did eat and drinke c. 1. Rab. Salomon saith that this is added to shew their fault that after they had seene God as though they had not much cared for it they turned them to temporall pleasures in eating and drinking And though God did forbeare them now yet afterward they were punished Nadab and Abâ—hu died in the Tabernacle by fire sent of God Levit 10. and the Elders afterward at the grave of lust Numb 11. Contra. 1. It seemeth that God was not offended with them in this place because he laid not his hand upon them and therefore it is not like that they shewed any such contempt 2. Nadab and Abihu were afterward smitten but it was not for any such fault committed here but for offering strange fire Tostat. qu. 15. 2. Some understand it of their rejoycing as if they had eaten and drunke so the Châ—lde But here is no such note of similitude Quasi 〈◊〉 c. As though they did eat But it is expressed plainly They did eat It is then to bee taken rather historice historically than metaphorice metaphorically Tostatus 3. Ab. Ezra giveth this sense that although they had seene God yet they were not so ravished with it as Moses was that did neither eat nor drinke 40. dayes after but they did eat and drinke afterward 4. Some here by understand the spirituall delight which they conceived which is sometime expressed by eating and drinking as Christ saith to his Disciples in the Gospell That yee may eat and drinke at 〈◊〉 table in my Kingdome Ferus 5. Some referre it to their publike feastes which they made that day in token of their joy They are and dranke in laetitia magna post talem 〈◊〉 in great mirth after such a vision Lyran So also Tostat. Osiander 6. But the proper and true sense is this Salvi integri manserunt They remained sound and in good health Calvin Tanquam omnino incolumis comederunt c. As in perfect health they did eat and drinke they onely escaped not death but
the uncleane nor â—â—y part thereof were not to bee brought into the Tabernacle The cleane beasts were of two sorts either such which they might eat of but not sacrifice as the Hart the Rocbuck and the like but these being uncleane in respect of any religious use because they were not to be sacrificed no part thereof was to be brought into the Tabernacle And as for the cleane beasts which might â—e sacrificed the fat thereof was to be burned upon the Altar Tostat. qu. 6. 2. These spices were of two sorts some were to be tempered and incorporate together to make a soft and liquid ointment and some to be beaten to powder to make a sweet perfume they were to bring them not mixed or compounded but in their simple nature for neither did they know how to compound them but Moses by Gods direction shewed after how they should be made and beside if they had brought the ointment and perfume ready compounded there had beene danger lest they should have prophaned it for their private uses which is straitly forbidden chap. 30. Tostat. qu. 8. QUEST XIV Of the mysticall and morall application of these divers oblations COncerning the spirituall application and end of these divers oblations 1. Beda doth mystically interpret them by the gold he understandeth a sincere faith more precious than gold by silver the confession of faith by the blew or silke colour the lifting up of our hearts to heaven by the purple the sufferings and passions which are endured for the truth by the double scarlet the two fold love of God and our neighbours by the silke the chastity of the flesh by the goats heire whereof they made sackcloth repentance 2. But Rupertus application is more fit and lesse curious by these divers oblations he understandeth the divers gifts which God hath bestowed upon his Church As some he gave to be Apostles some Prophets some Evangelists Haec grandia dona aurum argentum sunt c. These great gifts are as the gold silver and precious stones whereby the spirituall Temple is built 3. Likewise Procopius maketh this morall use that as here the Lord accepteth not only the gold and silver sed neque laâ—aem caprinam aspernatur c. so neither doth he despise even the goats haire if it be offered with a franke mind c. So God refuseth not the smallest and meanest gifts which are offered unto him in faith as our blessed Saviour commended the devotion of the poore widow that threw two mites into the treasury QUEST XV. Of the signification of the Sanctuary and wherefore it was ordained Vers. 8. ALso they shall make me a Sanctuarie 1. Some Hebrew Rabbines as R. Abraham Ab. Ezra doe very curiously by the Tabernacle decipher the three worlds the Intellectuall world where is the seat of God with his Angels for so over the Arke was Gods mercy seat and the Cherubims stretching their wings over it represented the Angels and blessed Spirits And the Materiall world as they would have the blew covering to signifie heaven the vaile the clouds the seven lampes the seven planets by the fire on the Altar and the water in the laver they understand the element of fire and water So the third world which is called the little world which is within man they would have represented by this Tabernacle as in the Arke there were two tables so there is in mans minde understanding and reason as there were divers instruments in the Tabernacle for divers purposes so in man there are divers organicall parts for the naturall functions and operations And in this curious manner the Rabbines goe on pleasing themselves in their owne fansies whereas the Lord ordained not his Tabernacle for any such end or purpose but onely that they might have a place where to professe the worship of God that he might dwell among them and shew them comfortable signes of his presence in hearing their prayers and granting their requests 2. Yea these Rabbines to their curiosity adde impiety for they thinke that God ordained the Tabernacle and the instruments of divers figures and divers mettals Vt diversae virtutes à coelestibus influxae recipiantur c. That thereby divers vertues should have their influence from the celestiall bodies and to this end they say the Temple was afterward built at Jerusalem because of some supernaturall influence in that place more than in others In which Rabbinicall assertion Ab. Ezra bewrayeth 1. Both impiety making God as an Inchanter or Sorcerer working by figures and mettals as Magicians in their inchantments observe such things whereas the Lord by his Law condemneth all such superstitions 2. As also absurdity tying the Lords supernaturall working to certaine places and instruments Gods naturall operation indeed is exercised by such naturall subordinate meanes as he hath appointed but his supernaturall worke is not limited to places nor meanes 3. Likewise an impossibility followeth in making corporall and materiall things the instruments to convey spirituall graces whereas spirituall things are not derived but by spirituall meanes Tostat. qu. 9. 3. But the true ends wherefore the Sanctuary was ordained where these First the Historicall that seeing God had made the Israelites a peculiar people to himselfe that they might have a peculiar kinde of worship from all other nations therefore God appointeth a certaine place with certaine persons and Ministers by whom certaine rites and ceremonies should be performed whereby he would be worshipped with more reverence sanctity and purity than the Gentiles worshipped their gods Tostat. qu. 9. Secondly for the mysticall end Beda saith that this earthly Tabernacle representeth the heavenly unto the similitude whereof we should conforme our selves in earth Si ad Angelorum in coelis consortia tendimus debemus vitam eorum in terris c. imitari If we tend to enjoy the company of Angels in heaven we should imitate their life in earth The Tabernacle also signifieth Christ by whom God is worshipped and in whom God doth manifest himselfe unto us Simler Thirdly every faithfull man is this Temple of God as the Apostle applieth it Ye are the temple of the living God as God hath said I will dwell among them and walke there Whereupon Bernard maketh this morall application Et nos mundemus conscientiam nostram c. And let us purge our conscience that when the Lord commeth paratam in nobis inveniat mansionem he may finde in us a mansion prepared QUEST XVI How the Lord is said to dwell in the Sanctuary Vers. 8. THat I may dwell among them 1. God hath three kinde of temples Habitat principaliter in seipso c. He dwelleth principally in himselfe because he onely comprehendeth himselfe as Apocal. 21.22 The Lord God almightie and the Lamb are the temple of the celestiall Ierusalem Habitat Deus in doâ—â— sacrata c. God also dwelleth in his sacred house by that spirituall worship which is there exhibited unto him Habitat Christus per
QUEST XXII Of the spirituall and mysticall signification of the Arke COncerning the typicall and mysticall application of the Arke and the ornaments thereof 1. Beds applieth it unto Christs incarnation that aâ— the Arke was made of wood which putrified not overlayed within and without with gold so Christ tooke a body without sinne in whom were hid all the treasures of heavenly wisdome 2. Rupertus thus collecteth that as the Arke is described to bee two cubits and halfe in length equall to the staâ—ure of man so God hath appeared in earth and shewed himselfe unto the capacity of them 3. By the Arke Gregorie understandeth the Church by the foure rings the foure Gospels by the barres the Preachers and Pastors of the Church which carry the Arke and propagate the truth 4. Likewise Cyril by the Arke insinuateth Christs body which was incorruptible as the other was made of dureable and lasting wood and as it was covered within and without with gold sic prâ—ciâ—sa regalia omnia in eo sunt So all things were preciouâ— and princely in him 5. Lyranus by the three things in the Arke contained would have described the three offices of Christ by the Tables of the Law regiam dignitatem the kingly dignity because it belongeth unto the King to make Lawes the Rod of Aaron betokeneth the Priesthood the pot of Manna cibationeâ—h fidelâ—um the feeding of the faithfull wherein consisteth the propheticall office of Christ. 6. Marbachius more at large doth thus allegoriâ—â— it 1. The gold of the Arke sheweth the divine nature of Christ the wood his humanity 2. The crowne of the Arke signifieth that he was crowned with the graces and gifts of the Spirit 3. By the preaching of the Gospell the name of Christ is published to all the world as the Arke was carried by foure rings 4. The Tables of the Law in the Arke shew that Christ was the end of the Law 5. The pot of Manna signifieth that Christ is the true food of our soules 6. Aarons Rod that budded was a type of Christs resurrection whose body revived and as it were flourished out of the grave But as in generall the Tabernacle was a type and figure of celestiall things as the Apostle sheweth Hebr. 19.5 and the chiefe scope of those ceremonies was to set forth the spirituall state of the Church under Christ yet notwithstanding it is not necessary neither convenient to make such a typicall application in particular of every thing which belonged unto the Tabernacle though the principall ceremonies of the Law served to shadow forth the body which was Christ yet they had many ceremonies which had no such signification but served only as ornaments of their externall service Herein therefore that assertion of Tostatus may be approved Totus ille status figur alis fuit in universali non in particulari c. All that state was figurative in generall because the whole state of the old Testament had that end to prefigure the new but not in every particular QUEST XXIII Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over Vers. 17. THou shalt make a mercie seat c. 1. The word caphoreth signifieth both a covering and a propitiatory being derived of caphar which signifieth both to hide and cover and to appease which word sheweth a two-fold use thereof both to be a cover for the Arke and to be a place from whence they should receive answers from God and make atonement with him 2. This cover was not made of Shittiâ— wood as the Arke was and overlaid with gold but it was made all of pure gold because it was as it were the Lords seat who is said to dwell betweene the Cherubims Isai. 37.16 3. This cover was not held up aloft in the hands of the Cherubims as Oleaster Caejetane Marbach and some other thinke that it might be as the seat and the Arke as Gods footstoole but it was made to cover the Arke with as thinketh R. Salomon and it is the generall opinion of the Hebrewes 1. both because it is prescribed to be of the same bignesse and proportion for length and breadth which the Arke was of that it might be fit to cover it 2. As also the Cherubs were to be made with worke beaten out with the hammer out of the ends of the mercie seat which could not be done so conveniently if they had held the table in their hands Tostat. 3. As also because there is no mention made of any other covering which the Arke had and it was not like to be left open or uncovered this propitiatory or mercy seat was to that end to close above upon the Arke Lyran. 4. And so much is expressed vers 21. Thou shalt put the mercy 〈◊〉 above upon the Arke 5. And to this end the Arke had a crowne made round about in the brim thereof to close up and hide the joynt where the covering and the Arke did meet Iunius Thus much also Augustine doth gather by the forme and proportion of the Arke Proculdubio tantae formae arâ—am fieri pracepit quatâ—geretur arca c. He commanded an arke to be made of such a forme to cover the Arke with 5. There are but two dimensions prescribed of this cover how long and how broad it should be it was not necessary to apportion the thicknesse as before the depth or height of the Arke was described but it is left to Moses discretion that it should be made of such a thicknesse ne tenuitate flecteretur that it might not bend but be stiffe enough to put off and on Cajetane 6. This covering neither opened with joynts as other chest lids because it was not to be opened often but they were to reare it upright neither needed it to have any latch or haspe to keepe it shut because it was set in such a place whither none used to come Tostatus quaâ—st 17. QUEST XXIV Of the signified 〈◊〉 of this word Cherub Vers. 18. THou shalt make thee two Cherubims of gold 1. The Rabbines as R. David witnesseth thinke that this word is compounded of caph which is a note of similitude and rubh a boy and the sense of the word to be this As a boy Vatablâ—â— But the Cherubims were not alwayes in the forme and shape of men as appeareth Ezech. 1. where the Cherubims had the face of an Eagle a Lion a Bullock Calvin 2. Oleaster thinketh it may rather be derived of rabbah which signifieth to multiply and so it may be taken for the Angels because of their multitude 3. Hierom will have this word to signifie the multitude of knowledge but how it should have such signification it appeareth not â—aguine will have it derived of â—acar which signifieth to know and 〈…〉 But this seemeth to be fetched somewhat farre off 4. Cajetan saith Significa◠〈…〉 sed vortutis It signifieth great not in quantity but in vertue and power 5. 〈…〉 maketh this
〈◊〉 as it is convenient to understand of God who seemeth to repent and change sinâ— motu quod nos sine motu nostri non possumus facere without any motion or passion at all which wee cannot doe without passion Iun. Wee could not understand how the Lord turneth from his wrath unlesse the Scripture should speake to our capacitie Pelarg. 2. So indeed the Lord is immutable and unchangeable in himselfe but Dicit se mutâ—re sententiam non in homines sed in opera quae mutata sunt He is said to change his sentence not toward men but in respect of the workes or things that are changed For God is not angrie with men but with their sins which ceasing to be nequaquam pâ—nit quod mutatum est God punisheth not that which is changed Hierom. God is said to repent cum rem mutet consilium non mutet when he changeth the thing not his counsell Gloss. interlin 3. But it will bee said that God is here changed indeed that whereas hee purposed to destroy Israel at once yet he doth it not at Moses intercession It may bee answered 1. That God here had determined no such thing sed loquebatur per modum optantis but he spake after a wishing manner let me alone Tostat. qu. 20. 2. We must understand that the divine sentence is of two sorts one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a condition such was the proclamation against Niniveh that within fortie dayes they should be destroyed and the message sent by Isaiah to Ezekiah that he should die for in these sentences there was a secret condition included in the one of the Ninivites repentance in the other of Ezechiahs intercession so there is here a condition understood that the Lord would bee intreated by Moses The other kinde of sentence is absolute without any condition such was the decree for the destruction of the old world by water and of the overthrow of Pharaoh and his host in the red sea Bâ—â—rh QUEST XL. Whether Moses at this time was kept in suspense or indeed obtained pardon for the people Vers. 14. REpented of the evill which he threatned to doe unto his people 1. Some thinke that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be admitted because Moses obtaining nothing at this time but at his second intreatie as is shewed in the end of the chapter Et nullo accepto veniae responso suspensum venisse And that he came downe in suspence having received no answer for any pardon Calvin Gallas But it is not like that Moses would have given over and gone away till he had knowne the Lords minde in part 2. Iunius thinketh that Deus distulit donec Moses vidisset God onely deferred his sentence till Moses had seene what might bee done with the people and consilium fustinuit suspended his counsell But the Text sheweth more that God at Moses request actually repented of the evill which hee had threatned Moses therefore is here put out of doubt for that that the people at this time should not be destroyed 3. Cajetan thinketh that Moses onely intreated quod non tunc fiat punitio quam populus meretur that the people at that time be not punished as they deserved But Moses reasons tend to that end that the people at all should not utterly be destroyed because of Gods promise made to Abraham Isaak and Iacob and so much he obtained 4. But Oleaster goeth somewhat too farre that Moses did not onely intreat God not to punish sed ut cum poenite at voluisse punire but that he would repent him that hee had purposed to punish But that had beene too great boldnesse in Moses to have presumed so farre and it was enough that he by his prayer obtained a pardon of that great punishment 5. Wherefore Moses obtained only by his prayer now at this time that the Lord mitigated his sentence neâ— totum populum per dere velir that he would not destroy the whole people Marbâ—ch and hee only repenteth of the evill which was threatned that is ne totaliter deleret that hee would not wholly destroy them yet God might not withstanding consume them per partes by parts as hee did afterward in the desart for if Moses had obtained an absolute and generall pardon hee needed not have sollicited the Lord againe as he did in the end of the chapter nay he continued his supplication unto God for the people fortie dayes and fortie nights Deut. 9.29 Tostat. qu. 20. QUEST XLI What was written in the tables of stone Vers. 15. THe tables were written c. 1. Some Hebrewes thinke that beside the morall Law which consisted of ten Commandements there was written the exposition as a commentarie of the Law But that is not like 1. Because the Commandements being certaine evident and knowne principles grounded upon the light of nature needed not to receive any exposition by the Law-giver himselfe but afterwâ—rd the same were explaned and amplified by Moses 2. If there had beene any such exposition Moses when hee declared to the people the ten Commandements Deut. 5. would not have omitted them being a part of Gods writing 3. Seeing the tables were to be kept in the Arke never to be brought into the peoples sight it was requisite if there had beene any such exposition that it should have beene set downe in some of Moses bookes that the people might have taken knowledge thereof Tostat. qu. 22. 2. Therefore there was no such exposition nor any other thing written in the tables beside the ten Commandements 1. Not because as some thinke there were yet no other lawes delivered to the people for it is evident that Moses before hee came downe from the mount when the Lord had uttered with his owne voice the ten Commandements received also other lawes judiciall and ceremoniall of the Lord as they are set downe chap. 21 22 23. and writ them in a booke and read them to the people Exod. 24. therefore other lawes were given before to Moses before hee came downe with the tables of stone 2. And the reason which Isidore giveth why the ten Commandements were there only written is both curious and without ground Vt per eundem numerum figura crucis exprimeretur that the figure of the crosse might be thereby expressed for the Roman X signifieth ten and doth also represent the figure of the crosse for neither doth this figure in the Hebrew tongue signifie ten neither was there any such figure written in the tables 3. These reasons rather may be yeelded why the morall precepts only were written in these tables 1. Because these onely the Lord pronounced with his owne mouth the other were delivered by Moses 2. The morall precepts are most evident and manifest as grounded upon the light of nature 3. They were so pronounced as that all the people were witnesses thereof and therefore least exception could be taken unto them Tostat. quaest 21. QUEST XLII Why there were but two
it was not for him also to shew his anger too but rather to expresse his love in pacifying the Lords wrath Non oportuit in Dei praesentiâ— indignari sed furorem Dei deprecari c. It was not for Moses in Gods presence to be angrie but by entreatie rather to pacifie his anger 2. Now then whereas there are duo impetus in ira two forcible motions in anger the one when we know any thing by heare-say which may worthily move us to anger the other when by our sense wee perceive it so was it here with Moses hee was inwardly moved when first the Lord declared unto him the sinne of the people But this motion he suppressed when he saw the Lord bent to destroy the people amor vicit iram love in him overcame his anger but afterward when first by hearing he perceived their singing and rejoycing and further by his eye beheld the Calfe which he had made then his anger was vehemently kindled Tostat. qu. 26. QUEST L. Whether Moses sinned in his anger Vers. 19. MOses wrath waxed hot 1. It may seeme at the first that Moses wrath was immoderate because in his haste he cast the tables of the Law out of his hand And this may be thought more probable because Moses long after this sinned in his hastinesse when he smote the rocke in anger Numb 20. and if this had beene a sudden passion in Moses it had not beene so much now being so vehement and fervent it should seeme to bewray some infirmitie But Moses cannot bee convinced by these reasons to have offended in this his anger 1. Though Moses sinned at the waters of strife it followeth not that he was overseene here for there the Scripture noteth Moses infirmitie but here no such thing in him is reproved 2. And anger though it be exceeding great if it be in Gods cause is commendable Sicut enim amor Dei non circumscribitur terminis c. For as the love of God is not limited nor hath any bounds so neither hath zeale in Gods cause Simlerus 2. This then was a just anger and an holy rage in Moses There are two kindes of anger one is inconsiderate rash seeking private revenge there is another which is for Gods cause when wee see his honour called in question and his glorie defaced this anger is pleasing unto God when wee are angrie with mens vices not with their persons which kinde of anger is discerned by this Si postquam quis se correxerit eum odio habeat c. If one hate a man still after he hath amended his fault it is a signe hee hated not his vice but his person But if he returne in love againe the fault being redressed it sheweth his anger was only for Gods cause such was Moses here who after hee had taken revenge of the people for their sinne continueth his prayer unto God for them Tostat. qu. 27. Such was the zeale of Phinehas in slaying the adulterer and adulteresse and of Helias against Baals Priests and of our blessed Saviour when he cast the money-changers out of the Temple Ferus So Calvin concludeth well that Moses anger Cum manaverit à Spiritu sancto which proceeded from the holy Spirit was a vertue praise-worthy though it must be confessed that the affections of the Saints are not so perfect but that they may sâ—vour a little of the leaven of our corrupt nature QUEST LI. Whether Moses offended in breaking the tables of the Law Vers. 19. HE cast the tables out of his hand 1. Some thinke that Moses being carried away with heat of anger did not well consider what hee did Et prae infiâ—mitate tabulaâ— e manu excidisse And that through infirmitie the tables fell out of his hand But the text sheweth that Moses cast them out of his hand and Deut. 9.17 he saith I tooke the two tables and cast them out of my two hands it was then a voluntarie and advised act 2. R. Salomon to excuse Moses saith that of a sudden the writing of the tables was wiped out and Moses seeing them to be then for no further use cast them out of his hand But this fable contradicteth the text which describeth the tables at the verie same time when Moses carried them to bee written on both sides which is expressed of purpose to shew what a precious monument the Israelites were deprived of 3. Some make it simply an act of Moses rage that Furore turbatus tabulas fregerit c. Being distempered with rage he brake the tables which oversight of Moses in their opinion may seeme to be proved by these reasons 1. Because the tables of the Law were a most holy monument of Gods Covenant with his people in so much that Moses would not commit them to Ioshuah but carried them in his owne hands so that Moses in breaking the monument of the Covenant might seeme to offend against God the author of the Covenant and of that writing 2. It may be thought also to have beene done rashly and hastily of Moses so that therein hee could not be blamelesse 3. Like as if a Princes letter should bee cancelled by his messenger that was sent with it so the Lord might be herein angrie with Moses for defacing this writing Contra. 1. The tables indeed were a most holy and worthy monument when Moses received them of God but now inuntiles factae sunt they became unprofitable the Covenant being broken by the people the signe of the Covenant was needlesse and of no necessarie use and therefore it was no offence to breake them 2. Neither did Moses it suddenly or rashly but with good advisement he cast the tables out of his hand judging the people unworthy of them and he did it not without the instinct of Gods Spirit 3. It is no wrong to the Prince to have his letters cancelled where hee meaneth they should serve to no use but his minde is they shall be reversed So Moses knew that God would not have the tables of the Covenant offered at this time to the people that had broken his Covenant 4. This fact then of Moses in breaking of the tables may bee thus justified 1. Id fit asslatu peculiari Divini Spiritus It was done by the peculiar motion of Gods Spirit Simler Iun. Though Hugo de S. Victor make some doubt of it Vtrum ex humano affectu vel divino instinctu hoc fecerit non patet It is not evident whether hee did it of an humane affection or a divine instinct But seeing God was not angrie with Moses for doing it but biddeth to prepare the like tables againe chap. 34. it is certaine that it was no humane motion in him to doe it 2. Moses in respect of himselfe brake them Recusans esse paedagogus inobedientis populi Refusing to be the schoolemaster of such a disobedient people 3. Moses thought the people unworthy of such a benefit In poenam populi indigni beneficio tabularum c.
thinke diversum aliquid hic notari that some divers thing is here noted than before for in the same sense the Lord is said to goe before them and to goe with them in the middest of them But in that the Lord saith againe vers 17. I will doe this thing also which thou hast said it is evident that Moses added somewhat to his former request and begged somewhat which was not yet granted though Calvin thinketh it is but the repetition of the same thing tollenda dubitationis causa to take from Moses all doubting So also Oleaster 2. Some doe thinke that Moses here asketh a divers thing from that which the Lord granted where there are divers opinions 1. Lyranus taketh it that whereas God promised to goe before Moses he further entreateth that hee would totum populum praecedere goe before not him only but all the people c. But the Lords promise was generall that his presence should goe before not expressing whom and Moses request which the Lord yeeldeth unto wherein hee maketh mention of the people vers 13. sheweth that the Lord so meant that hee would be a guide to all the people 2. Cajetan saith because the Lord had promised only in generall My face shall goe not expressing whether antâ— eos cum eis post eos before them with them or behinde them now he entreateth that hee would goe with him But Moses repeating Gods words doth put to no such limitation only hee saith If thy presence goe not carrie us not hence by which repeating of Gods words Moses knew well enough that God promised to goe before them 3. Rupertus therefore and Tostatus follow this sense that because the Lord by his presence might understand some Angell he presseth God yet further that he would goe himselfe with them But this answer is granted upon the oversight of the Latine translation which readeth here If thou wilt not goe before whereas in the originall it is being well translated If thy presence goe not So that Moses by Gods presence understandeth God himselfe as hee expoundeth vers 16. shall it not bee when thou goest with us 4. Wherefore in this reply Moses partly confirmeth the Lords answer by shewing the inconvenience that would follow that it were better for them to remaine there still than without Gods presence to goe on and offer themselves to infinite danger partly hee intreateth that God would not onely goe before them as he did before others of the Heathen whom he used in his service as he raised and stirred up Cyrus whom he conducted as the Lord saith by his Prophet Thus saith the Lord to Cyrus his anointed whose right hand I have holden to subdue nations before him c. I will goe before thee and make the crooked strait c. But that the Lord would also dwell among them in his Tabernacle as he purposed And therefore the Lord herein condescending to Moses saith afterward vers 17. I will doe this also which thou hast said that is Non solum praibo sed vobiscum ero I will not only go before you but with you also Gallas So Moses also in saying that the people may have preheminence entreateth ut non cesset Deus facere signa coram gentibus that the Lord would not cease still to doe signes and wonders for his people before the nations that they may know that God is among them Ferus Simlerus Osiander For the faithfull are not satisfied nisi Deum totum habeant unlesse they have God wholly and all Ferus QUEST XXXII Why Moses addeth Carrie us not hence seeing even in that place also they had need of Gods protection Vers. 15. CArrie us not hence 1. Calvin so understandeth Moses here as though hee should meane that it were better perire in deserto to perish in the desart than to goe forward without Gods presence But Moses by no meanes would have wished the perishing of the people for whose preservation he intreated so earnestly before wishing himselfe rather to be raced out of Gods booke than them to perish 2. Rupertus draweth it to a mysticall sense Carrie us not hence c. Quid attinet nos vivere c. To what end should we live and beget children unlesse thou come which onely canst regenerate unto life those which are borne to death c. He applyeth it to the comming of the Messiah but the phrase here used Carrie us not hence sheweth that Moses here speaketh of going into the land of Canaan for otherwise the Messiah might have beene given unto them as well in this place as in Canaan 3. His meaning therefore is melius esse iter non ingredi that it were better for them not to goe thence at all unlesse God would be their guide Simler not to stirre one foot from thence 4. Which Moses speaketh not as though they needed not Gods protection and preservation there but because they were subject to many more dangers in walking forward still for they were to passe by the countries of divers nations who would suspect them as having a purpose to invade their land whereas now remaining still they should not be molested of any Tostat. qu. 16. QUEST XXXIII Why it is added People upon the earth Vers. 16. ALL the people that are upon the earth 1. This is not added by way of distinction as though there were any people under the earth they which are gone out of the world are called people as Abraham is said to be gathered unto his people but not properly because they are spirits and not men in hell there can be no people because there is no order nor communitie as where a people is there is a mutuall communitie and they are governed by Law nor yet in heaven is there said to bee a people properly their bodies being laid aside their spirits only there living in bliffe 2. Neither are those which are called Antipodes which dwell on the other side of the earth under but upon the earth as we are 3. Sed positum est ex superabundantia This is added of abundance for more plaine evidence and demonstration Tostat. qu. 16. QUEST XXXIV Whether Moses desired to see the verie divine nature and essence of God Vers. 18. I Beseech thee shew me thy glorie 1. Ferus thinketh that Moses only asked of God to shew him certaine signes and evidences of his glorie quibus omnes homines te agnoscant credant whereby all men may acknowledge thee and beleeve in thee But this had beene a lawfull request and the Lord would not have denied it 2. Some thinke that Moses desired ostendi sibi aspectabilem formam divinae majestatis that there might be shewed unto him some visible forme of the divine Majestie not for his owne satisfaction but to content the rude people that he might make some description thereof unto them who desired to be instructed by some visible demonstration which was the cause why they caused in Moses absence a Calfe
to be made But this had beene too much to condescend to the weaknesse and infirmitie of the people and beside it had been a superfluous request seeing they had already visible signes of Gods presence the cloudie and fierie pillar ex Simlerâ— 3. Some are of opinion that Moses desired not to see Gods majestie with his bodily eyes but that hee craved for his further confirmation in his calling an inward knowledge of God as hee was in himselfe Tostat. qu. 18. So Gregorie Moses desired ut supernae essentia mentis oculis adesset that the high essence of God might bee presented to the eyes of the minde 18. Moral cap. 6. But it is evident by the description following that God did shew some visible sight of his glorie unto Moses and therefore Moses desired not onely a spirituall but a sensible demonstration of Gods glorie 4. The most are of opinion that Moses desired to see ipsam majestatem essentiam Dei The verie majestie and essence of God Osiander Splendorem divinae amplitudinis videre voluit Hee would see the brightnesse of the divine excellencie Borrh. So before them Theodoret Divinam naturam ut videret â—ravit He prayed that he might see the divine nature c. Shew me thy glorie that is te ipsum ut videris in gloria thy selfe as thou art seene in thy glorie Lyran. But it is not to bee thought that Moses so conceived that God could be seene with corporall eyes as Procopius noteth he desireth to see Gods face non tanquam eum cernere posset not as though he could see him with his eyes 5. Therefore I subscribe here to Oleasters opinion that he desired not to see ipsam beatificam visionem the verie blessed vision of Gods majestie but onely his glorie yet it seemeth by the Lords answer that he craved to see factalem visionem the vision of Gods face his request is that he might have a more full sight of Gods glorie which hitherto was hid in the cloud so that by glorie he understandeth the lightsome brightnesse which was overshadowed by the cloud As S. Paul calleth the shining brightnesse of Moses face the glorie of his countenance 2 Cor. 3.7 Therefore though the verie essence of God Moses could not request to see with the eyes of his flesh yet Deum sibi videntiori forma manifestari he desireth that God might in a more evident forme be manifested than yet he had seene him in And their sense is not to be misliked which thinke that Moses desired to see the Messiah in his glorie whom he knew should appeare unto the world in humane shape of which opinion this is a probable argument because Christ in the dayes of the flesh was transfigured in mount Tabor and was seene of Moses and Elias in shining glorie far surpassing the Sunne Pellican Lippoman QUEST XXXV What emboldened Moses to make this request Vers. 18. I Beseech thee shew me thy glorie 1. Moses is encouraged by the Lords gracious acceptance of his former petitions to proceed yet further first hee intreated the Lord to pardon the peoples sinne then that hee would vouchsafe them his gracious presence and further that hee would bee among them and worke wonders still among the people that all nations might know that Israel was gracious in Gods sight now last of all he desireth to see Gods essence and glorie Ferus 2. Like as among men a servant seeing his master ready to grant him what he asketh accipit andaciâ—m plus petendi taketh to himselfe courage and boldnesse to aske more so doth Moses here Lyran. 3. Moses here was set as it were upon Gods ladder cernens uno superato gradu supâ—resse alium c. hee seeing one degree or step to be behinde after he had overcome one giveth not over till hee came unto the top Procop. 4. And Moses having spoken with God hitherto as in a cloud jam fretus intima illa familiaritate now enjoying that great familiaritie he desireth to see and speake with God submotâ— nube the cloud being taken aside Borrh. 5. Tostatus thinketh that Moses is the bolder to revive and renue this request because he had moved it before vers 13. but intermitting that request a while hee turneth unto another that God would goe with his people But in that place the Latine text readeth corruptly for Moses saith shew me derachecha thy way not thy face QUEST XXXVI Whether Moses shewed any infirmitie in this request to see Gods glorie 1. FErus affirmeth that Moses made this request Non ex praesumptione sed ex side confidentia Not of presumption but of faith and confidence But if Moses had asked this in faith and confident assurance and not rather of some curiositie the Lord would not have denied him 2. Procopius and Gregorie Nyssenus thinketh that God granted Moses request here Divina vox per ea quae nogat concedit quod petitur The divine voice by that which is denied granteth what was desired but with some reservation that Moses should have a desire to see God still Nec enim quisquam ita videre Deum potest ut in eo desinat videndi desiderium For no man can so see God that his desire shall cease to see him c. But it is evident by that which followeth that God did not altogether condescend unto Moses desire for he had asked to see that which mans mortall nature cannot endure to behold 3. Neither is Moses here to bee condemned of rashnesse or presumption for hee desired not this of vaine curiositie but that it might be a signe of Gods grace and favour toward him and his people because he was praeco futurus reconciliationis to be a publisher and preacher of this reconciliation betweene God and his people Iunius Analys And herein Moses sheweth his great desire to increase still in the knowledge of God which is commendable in all Gallas Nibil aliud fuit Mosi propositum quam ad fiduciam animari c. And Moses propounded nothing else to himselfe than to be animated and incouraged hereby that he might more cheerefully goe on in his charge Calvin 4. Moses then in this his request partly sheweth his infirmitie and yet is more to bee excused for Moses was not here led inani curiositate with vaine curiositie but desired this to bee confirmed in the Lords gracious promise yet it cannot be denied quin hic Propheta modum excesserit but that the Prophet here exceeded his bounds Gallas Patet ex repulsa inconsiderate fuisse prolapsum c. It is evident by the repulse which Moses had that he was inconsiderate in his asking yet was not foolish curiositie that did draw from him this desire hee propounded and set before him Gods glorie and desired to bee confirmed in his calling Vitiosum tamen fuit desiderium It was notwithstanding a faultie desire because he asked that which might have beene hurtfull unto him for he could not have seene Gods glorie and
substance for he was diversly seene 9. And that it is impossible Oculis corporis substantiam Dei aspicere with the eyes of the body to see the substance of God it is evident by our blessed Saviours answer unto Philip who desired Christ to shew them the Father He that hath seene me hath seene the Father insinuating thereby that God cannot otherwise be seene of us than in Christ his Son who is the verie engraved forme of his person And if Christ would not grant any such carnall vision of God unto his Disciples who were conversant with him in the flesh who can in this life expect it 10. Whereas then the Prophet Isaiah saith I saw the Lord sitting upon an high throne and he is said to have beene seene of other of the Saints wee must not thinke that they saw Gods substance with their carnall eyes sed juxta possibilitatem humanam non ut est sed ut voluit se videre but as mans nature could see him not as hee is but as it pleased him Hierom who in the same place reproveth the Jewes who affirme that Isaias was slaine of their fathers because he writeth he saw God with his eyes whereas Moses saw only Gods back-parts for seeing Moses also writeth that God talked with him face to face interficite Mosen cum Esaia yee might as well have killed Moses as Isaias QUEST XLV Whether we shall see the divine nature with the eyes of our bodies in the next life BUt it is a greater question whether the Saints shall not in the next life see the Divine Essence with their bodily eyes which some doe affirme upon these reasons 1. Iob saith he shall see God in his flesh Iob 19. that is in the resurrection 2. S. Paul also saith that then we shall see face to face 1 Cor. 13.13 3. We shall then be like unto the Angels which doe behold the face of God 4. Our bodies shall then be spirituall and therefore wee shall even with our bodily eyes see and discerne Spirits 5. Otherwise if our eyes should not behold God what use should there be of our sight Contr. 1. The Hebrew Interpreters expound that place of Iob of his sight of God in this life but taking it rather to be spoken of his state and condition in the resurrection as most of our writers doe interpret we deny not but then the Redeemer who is cloathed with our flesh shall be seene of us even with these our eyes as Iob there saith But it is one thing to see the person of the Mediatour another to see the divine essence and nature 2. Saint Paul speaketh not of the â—ight of the bodily eyes but of the sight of the minde as hee expoundeth himselfe Now I know in part but then shall I know even as I am knowne 3. The likenesse similitude which we shall have with the Angels holdeth not in everie thing as that we shall have the like nature or knowledge but in that wherein the resemblance is made as that we shall neither marrie nor be married nor need meat and drinke but in that respect shall be as the Angels and yet neither doe the Angels fully comprehend the divine nature as afterward shall be shewed 4. Our bodies are said to be spirituall not as opposite to the nature of our bodies now which shall remaine but as set against the corruptible and earthly qualities thereof our bodies shall be bodies still but not earthly naturall corruptible bodies as they are now therefore the argument followeth not 5. And this shall be the use of our heavenly sight wee shall see God in his workes but after a more cleere manner than now we shall see the elect we shall behold Christ himselfe Upon these reasons Simlerus concludeth In futura vita nos oculis corporis corpora tantum visurâ—s In the next life we with our bodily eyes shall see onely bodies and not the essence of God Thomas Aquine also thus interpreteth Iobs words I shall see God in my flesh I consisting of body and soule shewing Quod suâ— modo visionis illius erit particeps corpus That the body also after a sort shall be partaker of that vision not that the eyes of the body shall see the Divine Essence Sed quia oculi corporis videbunt Deum hominem factum But because the eyes of the body shall see God which was made man Videbunt etiam gloriam Dâ—i in creatura refulgâ—â—tem They shall also see the glorie of God shining in the creatures But this further must bee added that though the divine essence of God shall not bee seene of our bodily eyes then because God is of an infinite and incomprehensible nature yet the blessed Spirits the Angels and Ministers of God shall bee seene of the elect Angelorum beatorum omnium consortio conspectu colloquio fruemur We shall enjoy the fellowship fight and conference of the Angels and of all the blessed Buâ—an For if the eyes of the young man were so opened at the prayer of the Prophet that he saw the Lords heavenly host which appeared in the likenesse of fierie horse and charriots much more shall our eyes then be so cleared as that we shall see the Angels themselves though not in their very spirituall nature yet in such sensible manner as that we shall both converse have conference with them QUEST XLVI Whether the Divine Essence can be seene and comprehended by the minde of man in this life NOw it followeth to be considered seeing Gods essence cannot be seene by our bodily eyes either in this life or the next whether that in our minde and understanding here in this life wee may attaine to the fight and knowledge of God where that position of Thomas Aquine is to be held Impossibile est animae hominis secundum hanc vitam viventis essentiam Dei videre It is impossible for the soule of man in this life to see the essence of God the reasons whereof are these 1. Because the soule being in the body naturally knoweth not any thing nisi quâ— habent formâ—â— in materia but such things as have their forme in some matter or may be knowne by such things but the essence of God per naturas rerum materialium c. by the nature of materiall things cannot be knowne Thomas 2. Almost all our knowledge initium habet à sensibus taketh the beginning from the sense but God cannot be perceived by sense Simler 3. Ambrose likewise saith Anima carnis hujus maculis coâ—â—â—vionibus obumbratae faciem Dei sâ—ncere videre non possunt The soules being shadowed and obscured with the spots and blemishes of the flesh cannot cleerely here see the face of God c. And he further giveth this reason Qui faciem Dei videt esse â—ine peccato He that seeth the face of God must be without sin as our Saviour saith Blessed are the pure in heart for
the divine nature shall then be comprehended of us There is great difference betweene the fight of God here now and that which we shall have of God then now our light is in us per modum passionis transiuntis as an impression or passion passing as the light is in the aire then it shall be in us per modum forma permanentis as a forme remaining as the light is in the body of the Sunne Thomas who seemeth sometime to thinke that the Saints shall see the divine essence in the next world But he and the rest that so write must bee interpreted and understood with a distinction for as there is a two-fold sight or knowledge una simplex qua res aliquâ— tota videtur prout est a simple and absolute knowledge whereby a thing is seene wholly as it is that nothing thereof be hid And thus God is not seene in his divine essence no not of the Angels there is another vision or sight called of the Schoole-men comprehensiva a comprehensive or rather apprehensive vision whereby God is attained unto and apprehended Non qualis quantusque est sed quatenus à natura creatâ— cognosci vult potest Not such as he is in his greatnesse but as hee is willing and can be knowne of the creature Simler Pelarg. If then the divine essence cannot be seene as it is fully and wholly neither of Saints nor Angels in the next life then let it be considered how rash and inconsiderate these positions are to call it a paradox to say God is invisible incomprehensible that we shall participate with the Godhead bee capable of the divine substance that there is not any thing of God which his Saints shall not see which bold assertions have beene vented of late by a new Dogmatist against the which I will oppose the judgement of a reveâ—end writer and father of our Church In the life to come we shall in farre more excellent manner see God yet not simply neither as he is because he is infinite nor still finite though changed from our corruption So no way can God bee seene as hee is of any creature either with his bodily sense or with his minde in this life or that to come yea such a measure shall bee afforded to us as no heart can comprehend now the comfort of it B. Babington QUEST XLVIII Whether Moses here had a sight of the divine essence Vers. 20. THou canst not see my face 1. Some are of opinion that Moses saw the divine essence of God in the mount Thomas Aquinas seemeth to incline to this opinion upon the authoritie of Augustine Deus supernaturaliter super communem ordinem mentes aliquorum in hac carne viventium usque ad visionem essentiae suae elevavit c. God supernaturally and above the common order hath lifted the mindes of some in the flesh to the vision of his divine essence as Augustine saith of Moses and Paul lib. 12. super Genes and libr. de videndo Deo Thomas Tostatus also affirmeth the same that Moses saw the divine essence though not at this instant for otherwise God had not satisfied Moses request neither had shewed him all his good which he said hee would cause to passe by him Contra. 1. But Augustine affirmeth otherwise that Moses here had not his full desire Non videbat Deum in tanta familiaritate ut desiderabat videre He saw not God in this great familiaritie as he desired to see him nec desideranti fuit hoc concessum neither was this granted unto his desire to see the essence of God 2. God caused all his good to passe by him that is as Vatablus expoundeth it vestigia omnium bonorum certaine footsteps of all his goodnesse or as Oleaster God himselfe passed by in quo sunt omnia bona in whom are all good things The Lord both shewed unto Moses a spirituall vision in the proclaiming of his epithetes and names and a sensuall in exhibiting a glorious representation yet it followeth not that he saw his divine essence 1. Wherefore it is the sounder opinion that Moses did not here see the divine essence it selfe but onely some demonstration of his glorie as his humane capacitie was able to receive 1. Irenaus giveth instance of Moses Heliaâ— Ezechiel Daniel that none of them saw God in his divine nature and essence concerning Moses he sheweth it out of this place where Moses desired manifestâ—â— videre Deum to see God manifestly but the Lord answered him in effect that impossibile est homini videre Deum it is impossible for man to see God And Helias after the mightie winde earthquake and fire heard a soft and still voice which signified the comming of Christ in the flesh which should be post illam legem qua data est per Mosem mitis tranquillus c. which should be mild and peaceable after that rough law which was given by Moses wherein hee should not breake a brused reed nor quench the smoking flax these were but similitudines claritatis Domini prophetiae futurorum similitudes of the brightnesse of the Lord and prophecies of things to come So Ezechiel in that heavenly vision saw onely the similitude of a throne and the similitude of the Son of man upon it and he saith Hac visio similitudo gloria Domini This is the vision of the similitude of the glorie of the Lord Ezech. 1.28 So in the fierie oven wherein Shadrach Mesach and Abedâ—â—go were put the fourth that was seene to walke with them is said to be similis filio Dei like to the Son of God Dan. 4.24 And Dan. 7.23 it is said As I beheld in visions by night behold one like the Son of man came in the clouds of heaven Out of these places Irenaus inferreth that none of all these did see the divine nature and essence of God 2. So also Chrysostom Nec principatus nec potestates in coelestibus noverunt Dei substantiam non item Paulus aut Ezechiel atque Esaias Neither the principalities nor the powers in heaven have knowne the substance of God no not Paul Ezechiel or Esaias c. and this he groundeth upon these words in the Gospell No man hath seene God at any time he addeth further Tum ex his quae Mosi denegat c. liquidum hoc habetur and this further is evident by that which was denied unto Moses Cum ille sensu oculorum Deum videre concupisceret c. when he desired to see God with the sense of his eyes 3. Cyrillus doth gather as much upon the Lords answer to Moses Ille ad Mosem clare dixit quia nemo videbit faciem c. He said evidently to Moses because no man shall see my face and live 4. Ambrose also saith Irritus quidem erat postulationis affectus sed affectus probabilis servi His affectionate desire was frustrate but yet it was a reasonable desire 5. Hierom.
also is in the same minde Faciem Dei juxta naturae sua proprietatem nulla videt creatura No creature can see the face of God in the propertie of his owne nature 6. But whereas Iacob saith I have seene God face to face Gen. 32.30 which is here denied unto Moses Thomas Aquinas well interpreteth that place that whereas it is said that Iacob saw God face to face Referendum est non ad ipsam essentiam sed ad figuram in quo representabatur Deus It must be referred not unto the essence of God but unto that figure wherein God was represented c. Otherwise it is not to be doubted but that Moses saw more than Iacob did and there is no question but that this was the most cleere sensible vision of Gods glorie that is to be found in all the old Testament for none of the Fathers saw the Lords back-parts but only Moses Oleast yet neither Iacob there nor Moses here saw the divine essence Nunc majus aliquid prastantius obtinet non tamen ut Deum perfecte videat c. Moses obtained a more excellent thing than Iacob yet not to see God perfectly as he is in himselfe but as the capacitie of humane nature was able to beare Calvin 7. Alcuinus giveth this reason why Moses when it is said the Lord spake with Moses face to face saw not the divine essence for then hee would not have said afterward Ostende mihi teipsum Shew me thy selfe or thy glorie Apparuit ergo ei Deus in ea specie qua voluerat non ipse autem apparuit illi natura propria God therefore appeared unto him in that manner hee would not in his owne nature c. 8. Simlerus addeth further hee saw onely the back-parts of God Non vidit igitur naturam substantiam Therefore he saw not his nature and substance And whereas notwithstanding the Lord is said to have talked with Moses face to face that is only to shew a difference betweene that cleere vision which Moses had and other visions shewed to other Prophets not so cleere Simler 9. Lyranus then here is deceived who affirmeth that though the vision or sight of the divine essence was not now granted to Moses Tamen alias fuit concessa in vita praesenti Yet it was granted at another time in this life present But the reason here used by the Lord that no man can see God and live is generall excluding all men while they live here from the vision of Gods nature and essence And as Tostatus reasoneth Non videtur esse aliud tempus inconvenientius c. There seemeth no time to be more convenient for Moses to see Gods essence in than this when Moses made that request unto God qu. 17. yet Tostatus likewise is deceived who thinketh that Moses at this time did see the divine essence QUEST XLIX Of the meaning of these words No man shall see me and live Vers. 20. THere shall no man see me and live 1. Gregorie Nyssenus giveth this sense of this place not that the sight of that glorious face should be the cause of death Nam quomodo vitae facies causa mortis esse poterit For how should the face of life be the cause of death to those that approach or come neere unto it But to shew because the divine nature exceedeth all knowledge that he which thinketh God to be any of those things which are seene and knowne vitam non habet hath no life Non est ergo vita quod cognoscitur That then is not life which is seene or knowne and so cannot give life c. Hee maketh then in effect this to be the meaning of these words No man shall see me and live thinke not that which thou seest of one to be God able to give life But the Lord speaketh here not of any inward opinion but of the present sight and contemplation of God which Moses decreed and by face he meaneth not any thing beside himselfe that is seene of him but his essence and nature that which himselfe is no man can see that and live 2. Procopius seemeth to approve this sense that they which live here according to the flesh cannot see God but they may see him Non secundum carnem ambulantes Which walke not according to the flesh But Procopius may answer himselfe by a distinction that there is prima Dei facies the first face of God which is his divine essence which is indeed invisible neâ—ini mortalium visa and never seene of any mortall creature there is secunda Dei facies as second face of God which is his grace and favour which is seene by faith of this sight of God our blessed Saviour speaketh Blessed are the pure in heart for they shall see God c. But the Lord speaketh here of the sight of his first face which is invisible for Moses lived not according to the flesh and yet he is denied this sight and afterward he is granted to see the back-parts which he could not have seene if he had beene carnall not spirituall 3. Rupertus thinketh that as before the Lord spake unto Moses in the person of the people Pro parte electorum In respect of the elect among them I will cause all my good to goe before thee so he speaketh this pro parte reproborum in regard of the reprobate and wicked among them that they should not see Gods glorie and live because they were appointed to die So Rupertus maketh the force of this speech to consist in the word Then thou canst not see my face that is the wicked and unbeleevers among the people But this exposition cannot stand 1. Because the reason is generall No man shall see me and live no man whatsoeveâ— 2. The emphasis lyeth in the word face for his back-parts it is granted Moses to see 3. And the Lord meaneth here Moses person not in him the person of the people as the whole narration following sheweth how the Lord would put Moses in a cleft of a rocke and cover him with his hand while he passed by c. 4. Another exposition is this Qui ex opposito Deum aspicit non vivet He which doth see Gods face as opposite and comming against him shall not live Discat homo Deum sequi Let a man seeke to follow God c. not as it were to meet God in the face or to oppose himselfe against him for vice is opposite to vertue So also Gregor Nyssen 5. Augustine thus interpreteth No man can see God and live Nemo potest eum in hac vita videre vivens sicuti est No man can see him while he liveth in this life as he is So also Lyranus Vatab. Iun. annot But thâ—n this should onely be a repetition of the same thing Thou canst not see my face for no man living can see my face It better containeth a reason of the Lords former answer why Moses could not see
as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the swallowing up of Cora Dathan and Abiram by the earth and the
after he had spoken unto them and inquired the cause of their fleeing from him then he covered his face But it is like that the people at the very first sight of Moses were afraid to come neere him and that therby Moses perceiving the reason covered his face And that he had cast the vaile on his face before he began to speake and that the people had fled from him before it is evident because Moses had called them unto him as afraid to come neere 2. Tostatus thinketh that as Moses spake unto the people he sometime uncovered his face that they might see his glory and the more reverence his ministery and sometime he covered it because they were not able continually to behold that brightnesse But it is manifest vers 35. that Moses alwayes kept his face covered till he went in to speake with God 3. Simlerus thinketh that primum aperta facie populum allocutus est at the first time Moses spake unto the people with open face that they might be the more moved and affected with the sight of that glory but after that he used to cover his face But the Apostle sheweth that the people could not behold Moses face for the glory of his countenance c. They did not then behold it first or last while his face shined 4. Some Hebrewes as Lippoman writes doe thinke that Moses spake to God and to the people with uncovered face and at all other times he covered his face but it may be gathered out of the 35. verse that at all times untill Moses went in unto God his face was covered And the difference was in this that Moses uncovered his face before God for there was none to be dazled with that sight but when hee shewed himselfe and spake to the people his face was covered 5. Therefore the truth is this that as soone as Moses perceived by the peoples feare in not comming neere that his face shined he then covered his face and so spake unto the people yet need wee not with Oleaster to transpose the words Hee put a vaile upon his face and so finished to speake unto the people but either wee may reade with Iunius While he had finished to speake unto the people he put a vaile or rather to reade it in the preterpluperfect tense and hee had put a covering upon his face Genevens for as Oleaster reasoneth hee had most need then to put a vaile before his face when he spake unto the people So also Cajetane in speaking unto God his face was uncovered Homines autem alloquebatur facie velaâ—a But he spake unto men with vailed face lest that those shining beames might have hindred their sight QUEST LII What the vailing of Moses face signifieth 6. THe mysticall meaning of this vaile before Moses the Apostle sheweth 1 Corinth 3.13 That the children of Israel should not looke unto the end of that which should be abolished which Augustine understandeth thus Christ is the end of the Law c. Rom. 10.4 Signum erat quia in lege Christum intellecturi non erant It was a signe that they should not understand Christ in the Law 2. And the Apostle also maketh this a propheticall type of the blindnesse of the Jewes unto this day over whose hearts a vaile is still spread in the reading of the Law that they doe not perceive the spirituall sense thereof 3. Origene more generally applieth it that when Moses that is the Scriptures are read velamen super cor eorum there is a vaile over their heart that reade but understand not 4. It signifieth also the vaile of ignorance which is spread upon our hearts by nature which untill it be removed by Christ we cannot understand the truth of God Simler QUEST LIII How long the shining of Moses face continued Vers. 35. THerefore Moses put the covering upon his face c. 1. Some thinke that the glorie of Moses countenance continued no longer than untill he had delivered his message unto the people and declared the Lords commandements unto them But the contrary is convinced out of the text in this place which sheweth that Moses used when he went in to God to uncover his face and when he went out to cover it it seemeth then that more than once or twice Moses did thus And that the shining of his countenance did continue some while after 2. Ambrose saith Quamdiu vixit Moses alloquebatur populum velamen habuit in facie c. As long as Moseâ— lived and spake unto the people he had a covering on his face But Ioshuah after Moses death spake unto them with open face which signified quòd venturus esset verus Iesus that the true Jesus should come who should take away the vaile of their hearts that turned unto him So Ambrose Tostatus would confirme the same by these two reasons 1. Seeing God had given Moses this gift not setting downe any time how long it should continue he would not take it away from him but upon some evill demerite of Moses but he continued in Gods favour so long as he lived 2. Seeing this glory was an honour unto Moses if the Lord had taken it from him it would have beene as great a disgrace and dishonour as it was before an honour Contra. 1. Christ also was transfigured in the mount his face did shine as the Sunne he continued still the beloved Sonne of God yet that glory remained not still in his countenance therefore that argument doth not follow 2. And the ceasing of his glory in Moses was no more disgrace unto him than it was to Christ to have his face shine before his three Apostles in the mount and not afterward when he came downe to the rest of his Disciples 3. That typicall allusion betweene Moses and Ioshuah being not grounded upon the Scripture doth serve only for illustration it proveth not 3. That Moses face then had not his shining brightnesse while he lived it is the more probable opinion upon these reasons 1. Signes were no longer to continue but untill the things signified were confirmed this shining of Moses countenance was a signe of Gods favour and reconciliation with the people this being confirmed and the people thereof perswaded the signe might cease 2. As long as Moses face shined the people were afraid to come neere But afterward they presumed not only to come neere him but Cora Dathan and Abiram resisted him to his face Numb 16.3 It seemeth that then his face shined not 3. The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory which was to be abolished 2 Cor. 3.7 It was therefore a transient and passing not a permanent glorie 4. Christs glory and shining brightnesse in the mount continued not all his life who was greater than Moses QUEST LIV. Whether Moses face continually shined or only at certaine times BUt it cannot certainly be determined how long Moses held this brightnesse it is like so long till the Tabernacle which he had
them with all which the Lord had commanded him and then immediately they began to worke upon the Tabernacle To this effect Tostat. qu. 3. 3. So that the whole time which was spent in the making of the Tabernacle was the space of seven moneths as Tostatus thinketh they began in the beginning of the sixth moneth and finished in the end of the twelfth But Vatablus holdeth that Moses came downe from the mount the second time about the tenth day of Tisri which answereth to our September and then in the Autumne he thinketh the Tabernacle began to be made And this seemeth to be the more probable for Tostatus to bring Moses second comming downe to the end of the fifth or the beginning of the sixth moneth maketh but two or three dayes betweene Moses first comming downe which was as hee thinketh about the seventeenth day of the fourth moneth namely June and his going up which hee ghesseth to have beene upon the eighteenth day and then he stayed fortie dayes more to the end of July or the beginning of August the sixth moneth But all that which is rehearsed to have beene done in the one and thirtieth Chapter which came betweene his first comming downe and his second going up as the peoples mourning in putting away their best apparrell the removing of the Tabernacle by Moses without the host his usuall conference with God in that Tabernacle all these things could not be done in the space of two or three dayes lesse cannot be well allowed than halfe a moneth so that it was in all likelihood toward the end of the sixth or beginning of the seventh moneth when Moses came downe and as soone as he came downe he began the worke of the Tabernacle 4. The place also is evident where the Tabernacle was made and set up which was while they encamped about mount Sinai where they lay almost a whole yeare for thither they came in the beginning of the third moneth in the first yeare and departed thence on the twentieth day of the second moneth in the second yeare Numb 10.11 5. They then are deceived which thinke the Tabernacle to have beene made before Moses second going up unto the Lord of which opinion are Rupertus and Calvin for it is not like if it had beene finished so long before that Moses would have deferred the setting of it up six or seven moneths See more hereof quest 12. chap. 33. with other reasons there alleaged against their opinion QUEST II. Why they brought their worke to Moses Vers. 33. AFterward they brought the Tabernacle to Moses 1. Because fuit quasi sequester c. he was as a Mediator between God and his people And therefore it was fit that as he had received the commandement from God and given them direction so hee should have the approbation of the worke Simler 2. Beside the people had chosen him themselves to goe between the Lord and them and therefore hee was meet to bee an Arbiter and Judge in these things 3. And the people in offering their worke to the judgement and approbation of Moses therein shew their obedience to Gods commandement and their faithfull diligence in performing all things as the Lord had commanded them QUEST III. How Moses is said to have blessed them Vers. 43. ANd Moses blessed them 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle and brought these things but unto the things themselves which hee blessed that is as it were consecrated and applyed unto the service of God quest 3. But the consecration of these things followeth afterward When hee had set up the Tabernacle then Moses anointed and sanctified it Numb 7.1 Neither is it like that Moses seeing that they had done everie thing as the Lord commanded would dismisse the people without a publike commendation of them and an approbation of their woâ—ke 2. Vatablus understandeth that Moses blessed the people yet he thus expoundeth it laudavit eos he praised and commended them but to blesse is more than to praise or commend 3. Gallasius 〈…〉 pro gratiarum actione for Moses giving thankes unto God as holy men used to give God the praise when they had finished any great worke But here is more signified than thanksgiving unto God for Moses blessed them 4. Osiander taketh it for Moses prayer whereby hee craved of God to bestow upon them both spirituall and temporall blessings 5. Simlerus so understandeth it that Moses hereby declared unto them Deum eorum observantiam gratam habere c. that God accepted of their service 6. But as Calvin well noteth whom Marbachius followeth non fuit simplex precatio sed mercedis promissio it was not simply a prayer but also a promise of reward Moses assured them hereby that God would reâ—compence their faithfull service So also Pelargus 4. Places of Doctrine 1. Doct. No will-worship is acceptable unto God Vers. 1. THey made the holy garments for Aaron as the Lord commanded This clause Simlerus noteth to be repeated seven times Pelargus nine severall times in this chapter which sheweth that the work-men did not swerve a jot from that direction which Moses gave them from the Lord whereby all Gods servants are admonished ut se contineant intra limites verbi Dei c. that they containe themselves within the limits of Gods word and bring nothing into the service of God of their owne invention Simler For this the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship or voluntarie religion Col. 2.23 2. Doct. Of the union of the divine and humane nature of Christ and the abundant graces conferred upon his humanitie ALL the holy garments for Aaron Aaron was herein a type of our blessed Saviour and these goodly and beautifull raiments did shadow forth those heavenly graces which were powred upon Christ beyond measure in whom the fulnesse of the Godhead dwelleth bodily Coloss. 2.9 by which uniting of the divine and humane nature Christ as man was endued with plentifull and abundant grace Here then two things are briefly to be explaned the union of these two natures of Christ in one person and the communication of these graces Concerning this blessed union 1. The humane nature of Christ assumed not the divine but the divine assumed and tooke unto it the humane nature the divine nature of Christ was a person subsisting of it selfe from all beginning in the union of the blessed Trinitie the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the unitie of the person of the Son of God so that this humane nature consisting of body and soule which Christ assumed became the peculiar body and soule of the Sonne of God as the Apostle saith that God purchased the Church with his owne bloud Acts 20.28 2. But in this uniting of these two natures of Christ wee must take heed of two errours 1. That by uniting them we imagine not either any of the
Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that misliketh Augustins distinction 18. qu. How God is said to harden the heart
hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of God 2.
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
Pythagoras appeareth to be ridiculous and foolish who condemned all such sacrificing of beasts as the Poet describeth it in this manner Nec satis est quod tale nefas committitur ipsos Inscripsére Deos sceleri numenque supremum Cade laboriferi credunt gandere juvenci They thinke it not enough themselves evill for to do But make the gods above as parties thereunto As though they joyed to see a painfull bullock slaine to be But herein was Pythagoras errour and ignorance that he could not conceive Deum sine expiatione 〈◊〉 placari that God could not be appeased without some expiation and atonement made The bloud of these sacrifices then shadowed forth the bloud of Christ the only sacrifice of atonement whereby God was well pleased not that he delighted in the death of that just one but in his obedience wherein Gods justice was satisfied indeed take Christ away and then the sacrifices of beasts nihil differunt à profana carnificina differ nothing from a prophane shambles Calvin 6. Morall observations 1. Observ. A Bishop must be gentle and full of clemencie Vers. 7. ANd anoint him Disce Sacerdos Dei esse misericors Learne thou which are Gods Priest and Minister to be mercifull and given to pity for the which cause the Priests of the old Law were anointed Oleaster Which property of gentlenesse Saint Paul requireth in his Bishop No striker not given to filthy lucre but gentle no fighter It is more seemely for a Christian Bishop to win by clemencie than to force by rigour and severity 2. Observ. Ministers must both teach and live well Vers. 20. ANd put it upon the lap of Aarons eare c. The laying the bloud on the right eare of Aaron signifieth the right hearing of the Word on the right thumbe that they should not be hearers of the Word only but doers on the right toe that their conversation should be aright B. Bab. as S. Paul would have his Bishop unreproveable 1. Tim. 3.2 3. Observ. No delayes to be used in Gods service Vers. 34. IF ought remaine till the morning c. As the holy flesh was to be eaten the same day so hereby the Lord would shew sibi alacriter esse inserviendum that we must serve him cheerefully not to use any delayes or procrastinations in his service Simler As the Prophet David saith I made haste and delayed not to keepe thy Commandements Psal. 119.60 CHAP. XXX 1. The Method and Argument IN this Chapter is first described another object of the service of the Priests namely the Altar of incense to vers 11. Secondly such things as were necessary for their Ministery 1. Money to be collected vers 11. to 17. 2. A laver to wash them in to vers 22. 3. The anointing oile for consecration to vers 33. 4. The sweet perfume for sacrifice to vers 38. In the description of the Altar of incense are set forth 1. The matter vers 1. forme and fashion vers 2. 2. The parts the crowne and barres to vers 6. 3. The situation of it vers 6. 4. The use daily vers 7.8 anniversary vers 10. In the second part 1. The collection of the money is appointed in generall by whom it should bee given what and to what end vers 12. then in particular what shall be given vers 13. by whom vers 14.15 to what end vers 16. 2. The laver is described 1. The matter and forme vers 18. 2. The place vers 18. 3. The use for the Priests to wash in vers 19 20. 4. The danger if they doe it not vers 21. 3. The holy oyntment is appointed to be made 1. The matter vers 23 24. 2. The forme vers 25. 3. The use to anoint both the holy things to vers 30. and the holy persons vers 30. 4. Punishment iâ— threatned to those which should prophane this ointment to vers 34. 4. The holy perfume also is commanded to be made 1. Of what matter vers 34. 2. After what manner vers 35. 3. How it must be used vers 36. 4. The punishment of those which doe abuse and prophane it 2. The divers readings Vers. 3. The top thereof B.G.V.I.A.P. better than the grate thereof I.S. gag signifieth the â—op or roofe Vers. 4. On either side B. or the two sides V.I.P.A.C.S. better than per singula latera on everie side L.G. Vers. 6. Where I will meet with thee B.I.P.A. better than where I will speake with thee L. or appoint my wâ—rd with thee C. or covenant with thee V. or appoint with thee G. the word commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jaghad to meet with or to appoint a time Vers. 10. Aaron shall make reconciliation B.G.I. cum caâ—er not Aaron shall pray L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caphar to reconcile Vers. 19. Shall wash their hands c. thereat G. or out of it I.V.P.A.S.C. better than in it B.L. minimenum out of it H. Vers. 23. Five hundred sicles B.G.V.A.P. cum cater not five hundred pounds I. for it had beene too great a proportion for an him of oyle And beside vers 24. mention is made of the shekel after the shekel of the Sanctuarie Vers. 33. Take c. stacto onycha galbanum B.I.C.L.S.P. better than myrrh and cleare gumme G. for myrrh is called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mâ—r Vers. 34. Spices and pure frankincense B.G.V.A.P. better than to referre it to gallaâ—â—â— of sweet savour L. S. C. for a distinction commeth betweene or nard with the leaves I. the word i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sammim spices so taken vers 23. Vers. 34. Everie one by it selfe alone I. So also Oleaster better than of each a like weight B. G. cum cater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 badadh signifieth alone Levit. 13.45 3. The questions discussed QUEST I. Why the narration of the making of the golden Altar is transposed Vers. 1. THou shalt make an Altar c. 1. The Hebrewes well observe that in the sacred histories we should not alwayes looke to have things set downe in that order of time wherein they were done as the altar of incense was made before the priestly apparell as is evident chap. â—7 â—5 and chap. 28. yet it is prescribed to be made after 2. Iunius giveth this reason why the same order is not observed in the prescription which was in the making preparing of these things because first the things are described wherein the service and ministerie of the Priests consisted and then the common instruments and sacred things belonging to their service as the perfume and perfume altar money and the holy oyntment and so though the order of time he not kept yet the order of nature seemeth to bee observed But then it is like if the things are set downe in the narration as the nature of them required that the same course should have beene much more kept in the framing and making of them 3. Tostatus thinketh rather that the order of nature is
not here followed which is cum sic res narrantur ut geruntur when things are so rehearsed as they were done But Moses useth an artificiall method in setting downe those things together qua maxime cohâ—rent which most agree in argument for better understanding As having made mention of the brazen altar wherein chiefly consisted the ministerie of the Priests then hee commeth to set forth the priestly apparell and their manner of consecration first making an end with those things which were of most frequent and necessarie use and then hee commeth to describe those things which by reason of the connexion of argument were omitted before Tostat. qu. 1. But as I refuse not this reason so I incline rather to the first opinion ordinis non inquirendam esse nationem that alwayes a reason must not be enquired of the order of things in Scripture Pellican QUEST II. Wherefore the altar of incense had hornes comming out of it Vers. 2. THe hornes thereof shall be of the same c. 1. This altar had foure ends at the corners comming forth called hornes like as the other brazen altar had and of the same fashion which were not only as certaine pomels as Lyranus or certaine little pillars standing upright but come out somewhat sloping because they are likened to hornes 2. They were made out of the same matter and wood not graffed in so that it seemeth there were foure quarters at each corner which came out above like hornes and at the nether end were as feet unto the altar Cajetan Simler 3. But Lyranus upon good reason misliketh their opinion who thinke that this altar had likewise craticulam a certaine grate or net which did hang above upon the foure hornes for so the golden altar would have beene annoyed with the ashes that might fall thorow the grate and beside this altar was covered above as a table which was laid over with plates of gold whereas the other brazen altar was hollow and open above and the grate of brasse was made unto it in stead of an hearth whereon the fire should be made and the sacrifice laid 4. Yet Tostatus reason is not good why nothing hanged upon the hornes of the altar of incense because it is most like that the vessels which were used in the service of that altar should have there hanged if any thing did but onely one vessell was needfull for the ministration of that altar namely a censer to receive the coales upon the which the incense burned which he saith was kept upon the brazen altar without in the Court with other instruments thereto belonging But that cannot bee for all the instruments of the brazen altar were of brasse which were noâ— used within the Tabernacle where all the vessels and instruments were made of gold It is more like that if any vessels were used about the golden altar that they were the incense cups which were made for the golden table chap. 25.29 But there is no such necessitie to make any such supply for the coales were laid upon the verie hearth of the golden altar and the incense thereupon as shall be shewed afterward QUEST III. Wherein this Altar of incense differed from the other Vers. 3. ANd thou shalt over-lay it with fine gold This Altar differed much from the brazen Altar 1. In the bignesse of it this was but a cubit square and two cubits high the other was five cubits square and three cubits high because the sacrifices were to be burned upon it and therefore it required a greater space for the fire to be made and the wood couched thereon and upon that the sacrifice 2. This was covered with plates of gold the other of brasse for the brazen Altar was imbrued with the bloud of sacrifices but this was onely for incense and therefore was made of pure metall 3. The brazen Altar was made open above and had a grate in the middest for the ashes to fall thorow but this was covered above Hierome thinketh it had craticulam a grate above for the ashes to fall thorow but the word is gag which signifieth tectum the top or roofe which was overlaid with gold it was not then like unto a grate 4. But Cajetan is deceived who thinketh that this was another difference that the brazen Altar had neque parietes neque tectum neither wals nor cover above but this had both for the brazen Altar though it had no cover yet it had sides made of boords which were covered with brasse as is evident chap. 27.8 Thou shalt make it hollow of boords 5. It differed in respect of the place this being placed within the Tabernacle the other in the outward Court the use also was divers this only for incense the other for sacrifices QUEST IV. How the incense was burned upon the golden Altar Vers. 3. ANd the top thereof This was the upper part of the Altar which Cajetan calleth mensam the table Iunius aream the plaine above Iosephus foculum the hearth where the incense was burned 1. Some thinke that a censer stood upon this golden Altar which was filled with coales and the incense was laid upon them So Genevens in their description But if there had been any such golden censer belonging to this Altar it is like it being so necessarie an instrument for the service of that Altar that it should not have beene omitted as all the instruments belonging to the golden Table and to the golden Candlesticke and to the brazen Altar were described together with the things themselves 2. Tostatus thinketh that the vessell wherein they brought coales from the other Altar and put incense therein which he calleth vas receptorium carbonam thymiamatis the vessell which received the coales and incense was kept among other vessels belonging to the brazen Altar because by this meanes there should not be tanta circulatio such going to and fro as if the censer were still upon the golden Altar for then the Priest should first goe in and fetch it and then put in coales from the Altar and carrie it in againe whereas if the censer were without he need but take it from thence at the first and so carrie it in Tostat. qu. 3. But it is shewed before quest 2. that this vessell which served for the golden Altar was by all likelyhood of gold and therefore was not kept among the brazen vessels which belonged to the burnt offering Altar neither need it to be imagined if there were any such censer upon the incense Altar that the Priest went first in to fetch it he might at once with some instrument of the brazen altar carrie coales in thither 3. Wherefore it is more probable that there was no censer standing upon the golden Altar to burne incense in but that the coales were laid upon the hearth and the incense thereon and so burned the reasons are these 1. Because no mention is made of any such censer which should not be omitted Ribera lib. 2. cap. 8.