her song The Lord hath looked upon the poore degree of his hand maide Luk. 2.48 and as Hagar saith Thou Lord hast looked upon me Gen. 16.13 Or in judgement as here he looketh toward the Egyptians whom hee saw before but seemed to winke at them and suffered them to goe on Simler 2. The Lord looketh toward them toward the morning to open the eyes of the Egyptians ut serò videreâ—t quò ipsos projecisset furoris sui impâ—tus that they might see though too late whether the force of their furie had cast them Calvin ut utrinquâ— conspicua esset potentia Dei that the power of God might be apparent in the destruction of the Egyptians and the deliverance of his people Simler The Israelites it being now day might with comfort behold the Lords mightie worke And this was a lively type of the resurrection of Christ which was in the morning Ad ortum solis justitia â—â—ra qua Christus resurrexit judicantur satellites Satana At the rising of the Sunne of righteousnesse at the houre of Christs resurrection the hands of Satan were judged Pellican The power of darknes was then perfectly conquered as here Pharaoh and his host at the appearing of the day are subverted and overthrowne in the sea QUEST XXI By what degrees the finall subversion of the Egyptians was wrought in the red Sea Vers. 25. FOr he tooke off their chariot wheeles In these degrees this finall and last judgement was brought upon the Egyptians 1. The Lord disturbed them an horrible feare was sent upon them as is shewed in the former verse procured by the tempests and grievous thunders and lightnings sent upon them Simler 2. Which lightnings and tempests with winde and raine the Lord sent upon them when hee looked out of the cloud as is more fully declared in the Psalmâ— 77.16 The waters saw thee O God the waters saw thee and were afraid the clouds powred out water the heavens gave a sound yea thine arrowes went abroad the voice of thy thunder was round about Iunius 3. Their chariot wheeles were taken off and he drave them slowly that is not Pharaoh drave his chariots Simler or the chariots drave heavily Vatab. or He carried them with violence Calvin Septuag for the word signifieth to leade â—ahag Isai. 11.6 But the Lord drave them slowly or heavily that is caused that their chariots could not goe partly because the wheeles were violently taken off Simler partly because the earth being moistned by the returning of the waters clogged their wheeles that they could not go 4. The Latine translator readeth Ferebantur in profandum They were carried into the deepe which although it doe not expresse the sense of the word which signifieth heavinesse not the deepe yet this was another hindrance unto the Egyptians that their chariots were forced descending into the deepe places of the sea and so suo so pondere dâ—mer serunt they did sinke themselves with their owne waight Pellican As in the next chapter vers 10. Moses saith They sanke as lead in the mightie waters 5. Hereunto may be added Vt se invicâ—m impedâ—rent That they hindred one another Ferus Equi impiugâ—banâ— Their horses floundred and ran one upon another Zeigler 6. And to make up the full measure of their judgement the water came together upon them and they fled against it as followeth vers 27. Iun. QUEST XXII Of the number of the Egyptians that perished Vers. 28. SO the water returned and covered 1. Touching the number of the Egyptians which perished in the water Iosephus saith that there were in Pharaohs host 50. thousand horsemen and 200. thousand footemen which all were drowned in the waters not one of them remained 2. But it is hard to gesse at the certaine number seeing the Scripture hath not set it downe yet it is most certaine that their number and multitude was very great for Pharaoh had not onely sixe hundred of the choice chariots but all the chariots of Egypt beside and all his chosen captaines were drowned also in the sea chap. 15.4 Oresius doth make this an argument of their great numbers because the Hebrewes being 600000 of fighting men were afraid of them and had no power to resist them but made full account all to be put to the sword and there to have their graves cap. 14.11 Ores lib. 1. cap. 10. QUEST XXIII Whether Pharaoh himselfe were drowned in the Sea COncerning Pharaohhimselfe 1. That opinion of Manethon is utterly untrue that hee himselfe escaped and reigned after this in Egypt 25. yeeres and 4. moneths for the contrarie is gathered out of the Scripture First because the Lord said before that hee would get him honour upon Pharaoh and all his host God therefore was noâ— honoured onely in the overthrow of Pharaohs host but of Pharaoh also himselfe Againe they which pursued the Israelites followed after them also into the sea vers 23. but Pharaoh himselfe with his host pursued them vers 10. and therefore Moses thus speaketh cha 15.9 The enemie said I will pursue I will overtake them which is specially meant of Pharaoh himself But not one escaped of all that went into the sea vers 28. as Iosephus also witnesseth Ita totus ille exercitus est deletus ut ne nuntius quidem cladis domum reverteretur All the host was wholly destroyed that not one remained to carrie tidings home of their destruction The Psalme also speaketh evidently Psal. 136.15 Hee overthrew Pharaoh and his host in the sea 2. But yet the opinion of the Hebrewes whereunto Thostatus consenteth may safely here bee received and it is very probable that Pharaoh was the last of all that was drowned that seeing all the Egyptians were overwhelmed in the waters he which had been the greatest cause of this their ruine should have also the greatest griefe 3. What this Pharaohs name was it is uncertaine Eusebius in his Chronicle saith it was Cenâ—â—res Manethoâ— in Iosephus calleth him Thermasis Cheremon Amenophis Lysimachus and Cornelius Tacitus say his name was Bâ—câ—horis In such uncertaintie of so great antiquities and varietie of opinion nothing can be certainly affirmed neither to be ignorant in such things is it much materiall Perer. QUEST XXIV Whether the Israelites were all gone over when the Egyptians were drowned Vers. 29. ANd the children of Israel walked upon drieland 1. Some thinke that the Israelites were first passed thorow the sea before the waters returned upon the Egyptians and therefore reade it perrexerant per medium maris they had gone through the middest of the sea in the preterpluperfect tense Pellic. Osiand 2. Iosephus thinketh that the Israelites were come to the other shore before the Egyptians entred Iamque in adversum littus Hebrai evaserant The Hebrewes were now escaped to the contrary shore But this is not like that either the Egyptians were not yet entred or that the Israelites were all gone over before the waters came together because the Egyptians made all haste and were
came out against Saul and David 2. Beside their instruments and gesture of dancing sheweth so much that they were by themselves 3. Neither is it to be thought that they sang only the ground of the song which for brevities sake only is expressed but the whole song Simler Calvin Ferus And so much seemeth to be insinuated in the Psalme 68.11 The Lord gave matter to the women to tell of the great armie They therefore did set forth in their song the whole manner of their deliverance and the overthrow of their enemies as Moses had done before this place of the Psalme Genebrard doth fitly applie unto this song of deliverance made by this company of women whose opinion also is that there were two companies one of the men the other of women singing by themselves Viri in uno choro cum Mose foeminae in alterâ— cum Maria celebrabant victoriam de Pharaone partam The men in one companie with Moses and the women in another with Marie or Miriam did celebrate the victorie of Pharaoh obtained 4. And whereas Miriam is said to answere the men that may be referred rather to the correspondencie of the like act of singing performed by the women and to the identitie and agreement of the song than restrained to their answering them by turnes as Simlerus giveth his opinion that while Moses sang this verse with the men Marie his sister appointeth a peculiar queere of women Et idem carmen pracinâ—us illis succinentibus priori virorum choro respondet And singing before them the same song doth answere to the former queere of men QUEST III. The end of the song of Moses THe end of this song of Moses was 1. To testifie their thankfulnes unto God for this great deliverance and that by this example others afterward should be stirred up to give like thanks unto God as the daughters of Israel did at the returne of Saul and David from the overthrow of Goliah and the Philistims 1. Sam. 18. and as Iehosaphat and the people blessed God in the same place where they had obtained the victorie 2. Chron. 20. Simler 2. This celebration of publike thanks doth make also very much for the truth of the historie for as Calvin saith Quibus mentiti essâ—nt cùm aliis alii testes essent To whom should they have lied seeing they were one witnesse to another neither did this song come abroad to other nations 3. This song was a notable type and resemblance of the spirituall joy of the Church for their deliverance by Christ as in the Revelation the Saints that had gotten victorie over the beast are said To sing the song of Moses the servant of God and the song of the Lambe saying great and marvellous are thy workes Lord God Almightie just and true are thy wayes thâ—â— King of Saints cap. 15.3 QUEST IV. Why the scripture speaketh so much against horse used in battell Vers. 1. THe horse and his rider hath he overthrowne in the sea 1. The singular is put for the plurall which is usuall in the Scripture and in this place with a speciall relation to Pharaoh himselfe in person overthrowne with his horse 2. We shall finde in Scripture that the pride and trust in horses in battell is much discommended as Psal. 20. Some put their trust in chariots some in horse but we will remember the name of the Lord our God Psal. 33.17 An horse is but a vaine helpe Psal. 76.6 At thy rebuke O God of Iacob both the chariots and horse are cast asleepe Psal 147.10 He hath no pleasure in the strength of an horse and among other sinnes of the people this is numbred for one Thir land was full of horses and their chariots were infinite Esay 2.7 3. The reason why horses are so much discommended Origen would have to be this the Law commandeth nothing concerning horses as it speaketh of asses because horses are ordained more for mens destruction but asses serve for labour and carrying of burdens and other necessarie uses and he addeth further Lascivi motus superbae cervicis animal equâ—s An horse is a lascivious and proud beast and therefore the Scripture compareth such unto horse Orig. hom 15 in Ios. Hierome giveth this reason Quia contra Dei imperium possidâ—tur Because it was against the commandement of God to possesse and multiplie horses Deut. 17. Hieron in 2. cap. Isaia Another yeeldeth this reason Habet Dominus noster equos habet diabolus suos c. The Lord hath his horse and so hath the devill but when the Prohpet desired that the eâ—es of the young man might bee opened hee saw chariots and horse but no riders Quia currus equi Angeli eorum aâ—censor Deus Because the Angels are the Lords chariots and horse and the Lord himselfe is their rider and on the other side the Devill is the rider of his horse Hieron in Psal. 77. Rupertus would have this the cause Hic mundus per equum Diabolus per ascensorem significetur Because the world is understood by the horse the Devill by his rider Philo goeth futher from the marke Equi sunt furor concupiscentia insessor aâ—riga intellectus The horse are rage and concupiscence the rider is the understanding and so he understandeth that prohibition allegorically Deut 17. That the King should not multiplie horses of the passions and affections of the minde Philo libr. de agricultur Ex Perer. 4. But the true cause indeed why the Scripture so much inveigheth against horse is not as though it condemned the necessary use of them and the defence and service by them in warre for Salomon had 40. thousand stalles of horses for his chariots 12. thousand horsemen 1. King 4.26 and therin sinned not But two reasons may bee rendred thereof the one politicall which concerned onely that people lest they might by this occasion go into Egypt to multiplie horses Deut. 17.16 which being a plaine countrie abounded with horse the other reason was morall because they did put their trust and confidence in horse Both these causes the Prophet joyneth together Isay 31. 1. Wâ— unto them that go downe into Egypt and stay upon horses And for this cause as Origen well noteth Filii Israel nunquam equis usi fuisse referuntur The children of Israel in all their battels against Canaan are never said to have used any horses Basil also toucheth the cause Quia jubebat Deus ut toti penderent à suo praesidio c. God commanded them wholly to depend upon his helpe Basil upon that place 2. Esay So then as simplie to number the people was not displeasing unto God for Moses numbred them but with an intent to rejoyce and put confidence in their numbers as David did so simplie it was not unlawfull for them to have horse but to place their trust and confidence in them QUEST V. How the Lord is said to be the strength and song of his Church Vers.
excused from untruth howsoever he thinketh the first may in Gen. 27. Numb 57. Wherefore the best solution of this question is that Iacob told an officious lye to his father 1. As is evident by his three speeches I am Esau thy first borne and I have done as thou badest mee and eat of my venison for none of all these are true 2. Yet was not this dissimulation of Iacob either injurious to Isaack for he in this his errour perceived the purpose of God and was content the blessing should stand noâ— yet prejudiciall to Esau who in effect lost nothing due unto him but only the right by this meanes was restored to Iacob 3. God useth Iacobs infirmity and maketh it to serve his owne purpose this lye then of Iacobs though in respect of these circumstances it be extenuated yet is not justified nor yet to bee drawne into example of this opinion are our best writers Calvin Muscul Mercer Luther and of the other side Lyranus Tostatus Cajetan Lippoman QUEST IX Of the midwives excuse made to Pharaoh HEre because the example of the midwives which made that excuse to Pharao in preserving the childrens lives is some what like to this of Iacob I will briefly shew what is to be thought thereof 1. Gregory thinketh they lied saying to Pharaoh The Hebrew women are lively and are delivered before the midwife come at them Exod. 2.19 and therefore they only received a temporall reward it is said the Lord made them houses ulterius quod expectarent mercedis suae pramium non haberent and therefore should looke for no further reward lib. 18. moral Contra. But it is further added The midwives feared God and the Scripture pronounceth them blessed that feare the Lord Psal. 112.1 And none are blessed without the assurance of everlasting life 2. Thomas Aquinas saith that in respect of their feare and reverence of God they were everlastingly rewarded but for that externall act of lying they received onely a temporall reward In 2.2 qu. 100. arâ— ultim Contra. But the act of lying is simply evill and therefore is worthy of no reward God prospered the midwives not for their dissembling but because they feared God and refused to destroy the infants 3. Some commend the midwives for their disobeying of Pharaohs cruell edict but blame them for their dissembling Genevens annot at 4. But seeing the Scripture commendeth this fact of the midwives I thinke rather that they spake the truth and that the Lord gave extraordinary strength to the Hebrew women in this extremity to be delivered with speed because of the danger As for that reward in building of them houses it is to be referred rather to the increasing and propagation of the Israelites than to the midwives as the 20. verse sheweth God prospered the midwives and the people were multiplied Iun. QUEST X. How divers examples in Scripture may be defended from lying NOw that we may know how to discerne of such examples in Scripture which are produced by those which defend lying whether they are to be thought to have lyed these rules must be observed 1. It is one thing to conceale the truth another to lie as Abraham did hide the truth when he said Sarah was his sister 2. It is one thing to lie another to speake figuratively as it is said the seed of Abraham should be multiplied as the sand of the sea Gen. 21. 3. A sentence may be uttered in a mysticall or allegoricall sense without any lye or untruth as our Saviour saith I will dissolve this temple and build it in three dayes Ioh. 2. hee spake of the temple of his body 4. Though divers holy men and women be commended in Scripture we must not thinke that straightway all they did or said is commendable but as their doings were imperfect so in their sayings also they might erre Perer. QUEST XI How Isaack was deceived in all his senses Vers. 20. HOw hast thou found it so quickly c. 1. Two things gave occasion of suspition to Isaack to enquire whether it were Esau his sonne the voyce of Iacob and his so soone returne 2. And Isaack was thus inquisitive because he intended to blesse Esau whom he affected because he was serviceable and obsequious and provided his fathers diet and therefore intended to bestow his best blessing upon him Perer. 3. He mistrusteth his sight because it was dimme and his eares being heavy and thinketh to try out the matter by his feeling as Thomas would not beleeve till he had first felt Christs side The Hebrewes say Isaack used beside the sense of tasting in his meat and of smelling the odour of the garments and so used all his senses Mercer 4. Yet God did astonish and dull all his senses to shew that mans purpose cannot stand against the counsell of God and partly that Isaack thereby might bee rebuked for his preposterous love to Esau Calvin QUEST XII Why the Lord suffered Isaack to be deceived Vers. 23. FOr hee knew him not 1. Isaack though hee suspected somewhat was put out of doubt by his feeling and smelling by that opinion he had of Iacobs simplicity and for that hee thought he had spoken in secret to Esau without any others privitie 2. It pleased God that Isaack should be thus deceived beside the reasons before alleaged that we might know Nullum hominem plenam habuisse scientiam c. That no man ever had a fulnesse of knowledge but Christ Hierom. epist. 125. And Gregory hereby thinketh the calling of the Gentiles to be prefigured as it is in the Psalme A people which I have not knowne shall serve me Psal. 18. hom 6. in Ezech. 3. It seemed good also unto God that the blessing should be conveyed to Iacob by this meanes 1. That the manifold wisdome of God may appeare in bringing his purpose to passe by divers meanes and wayes 2. That his provident care toward Iacob might hereby bee made manifest 3. And the Lord would worke it this sodaine way rather than by revelation to Isaack leâ—t Esau a furious man if his father had willingly given away the blessing should have been incensed against his parents Pererius QUEST XIII Why Isaack compareth his sonne to the smell of a field Vers. 27. THe smell of my sonne is as the smell of a field c. 1. Isaack by the present smell of Esaus garments which savoured of the field taketh occasion as by an externall signe to utter a spirituall blessing Mercer And as every man borroweth similitudes from his trade as the mariner the souldier and such like so here Isaack blesseth by the similitude of the field wherein Esau was exercised as Hierome noteth of Amos who beginneth his prophecie thus The Lord shall roare from Sion Amos 1.2 because he being a field-man kept the woods where the Lions roared 2. The field is commended for three things pleasure in the variety of flowers to the eye sweetnesse of the fragrant odours to the smell abundance and
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
whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be that are
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
me what time I shall pray for thee to destroy the frogs Moses promiseth to pray confidently being assured that the Lord would heare him for the faithfull are sure that the Lord heareth them Ferus Who herein crosseth the judgement of the Romanists who 〈◊〉 call the assurance of faith presumption But our Saviour Christ giveth this rule that Whatsoever yee aske in prayer if ye beleeve ye shall have it it shall be done unto you Matth. 11.14 2. Conf. Against praying for the dead BEside as here Pharaoh entreateth Moses and Moses promiseth to entreate God for him so we find in other places of Scripture that the living have prayed for the living and have been prayed to pray for others but for the dead to be prayed unto to pray for the living we have no example in Scripture Pellican For they are not present to heare our prayers and succour our necessities neither doe know our heartes and wee have one sufficient advocate and Mediatour our blessed Redeemer 1. Ioh. 3.1 and therefore neither neede we the mediation of any other neither will they assume unto themselves any part of Christs office 3. Conf. Against repentance which proceedeth only of feare Vers. 15. WHen Pharaoh saw he had respite given him he hardened his heart Then Pharaohs former repentance was but in hypocrisie and proceeded only from feare of punishment such sorrow then and repentance which onely is caused by the feare of punishment is no true repentance neither continueth long yet this slauish feare of hell is much advanced and extolled by the Romanists as being a fruite of true obedience against whom I will urge the testimonie of Ferus in this place one of their owne preachers Poenitentia ex solo timore poenae proveniens non diu durat quae autem ex amore justitiae oritur haec perseverat Repentance proceeding only from the feare of punishment cannot endure long but that which springeth of the love of righteousnes the same persevereth So the Apostle saith that feare hath painfulnes and he that feareth is not perfect in love 1. Ioh. 4.18 6. Places of Morall use 1. Observ. God can arme his smallest creatures against the wicked Vers. 2. I Will smite all thy countrie with frogs The Lord can arme his smallest creatures to take revenge of the wicked as he with the sand keepeth in the sea Ierem. 5.22 so with his smallest armies he can checke and daunt the haughtie spirit of Tyrants as here Pharaoh is punished with frogs therefore feare ye not me saith the Lord Iere. 5.22 This should make us to stand in awe feare of God whose armies are alwayes readie to punish the disobedient Ferus 2. Observ. To pray for our enemies Vers. 8. WHat time I shall pray for thee Moses by this example teacheth us to pray for our enemies according to Christs rule Matth. 5. So S. Paul would have prayer supplication made for Princes 1. Tim. 2.2 even then Nero that beastly Tyrant was Emperour If it bee objected that Pharaoh sinned unto death and therefore Moses should not have prayed for him as the Apostle teacheth that such sinners are not to be prayed for 1. Ioh. 5.16 The answere is first that though Moses saw that Pharaohs heart was hardned yet he did not know whether the same might be mollified afterward Secondly he prayeth not for everlasting salvation but onely for a temporall blessing Thirdly and not so much for Pharaoh as because it should be a benefit to the whole land Simler 3. Observ. The Devils power nor his ministers is to be feared Vers. 18. THey assaied to bring forth lice but they could not Therefore not the Devill but God is to bee feared for the Devill hath no power unlesse God permit to invade man or beast he could not runne upon the uncleane swine till Christ had given leave Perer. If the Devill be not to be feared much lesse his ministers as Sorcerers Conjurers Witches God bridleth both them and their master that without the will of our heavenly father he cannot touch a haire of our head 4. Observ. God will not have his servants tempted above their strength AGaine whereas it was a great triall and temptation to the Israelites to see these wicked Sorcerers to contend with Moses in working of wonders the Lord will not trie them beyond their strength but at the length confoundeth the Sorcerers lest his servants might have stumbled and fell Perer. as the Apostle saith God is faithfull and will not suffer you to be tempted above that you are able 1. Cor. 10.13 CHAP. IX 1. The Argument and method IN this Chapter three other plagues are described the fift of the murrane of cattell to vers 8. the sixt of the botches and sores to vers 13 the seventh of the thunder haile and lightning to the end of the Chapter In the first part containing a description of the first plague we have first the denouncing of the plague with the occasion thereof if Pharaoh refuse to let Israel goe vers 1.2 the manner thereof vers 3. the limitation thereof the Israelites are exempted vers 4. the time is appointed vers 5. Secondly the execution followeth vers 6.3 The events are two Pharaoh sendeth to see how it fared with the Israelites cattell and his heart is hardned vers 7. In the second part containing the sixth plague there is the commandement of God to Moses and Aaron prescribing the signe of the plague in taking the ashes vers 8. and the effect vers 9. secondly the execution vers 10. thirdly the events which are two the plague of biles overtaketh the Sorcerers themselves vers 11. yet Pharaohs heart is hardned vers 12. In the third part where the seventh plague is described there is 1. The commandement of God to denounce the plague in which denuntiation wee have first the occasion of this plague Pharaohs refusall to let the people go vers 13. then a description of the plague in generall vers 14. and the end why God had not consumed them with the pestilence and other plagues that God might shew his power vers 15.16 then a particular designing of the plague vers 18. with advice and counsell given how to scape the plague vers 19. and the successe of that counsell vers 20.21 2. The execution followeth where God commanded Moses vers 22. Moses obeyeth vers 23. the effect followeth set forth by way of comparison vers 24. 3. The events are these first what hurt the haile and storme did vers 25. the preservation of Israel vers 26. the relenting of Pharaoh and his request to Moses vers 27.28 Moses admonition first to Pharaoh vers 29. with a parenthesis what things were smitten with the tempest what not vers 31. Moses prayer with the effect vers 33. the hardning of Pharaohs heart vers 34.35 2. The Argument and Method Vers. 3. VPon the cattell the sheepe with a very great plague I. better than upon the cattel sheepe shall
hard hearted and incorrigible as is evident in the example of Pharaoh 3. God also teacheth men by his example to be patient and long suffering one toward another 4. This patience of God though some abuse it yet other profit by it and their hard hearts are mollified as though Pharaoh by Gods sparing of him became more obstinate yet Nebuchadnezzar at the length by the Lords lenity and goodnesse and fatherly correction was brought to know himselfe and to confesse the true God 5. And though the evill and wicked should reape no profit by the Lords wonderfull patience yet the elect and such as are ordained to salvation are thereby called and brought unto grace as S. Paul sheweth of himselfe For this cause was I received to mercy that Iesus Christ should first shew on me all long suffering unto the ensample of them which in time to come should beleeve on him 1. Tim. 1.16 QUEST XX. How God is said to harden by the subtraction of his grace BEside there is another way whereby the ancient fathers understood God to be said to harden mens heart namely by the subtraction and withdrawing of his grace as Chrysostome God is said to give over unto a reprobate sense to harden to blind and such like Non quòd hac a Deo fiunt quippe cùm à propria hominis malitia proveniant sed quia Deo justè homines deserente hac illis contingunt Not because these things are done by God which proceed of mans malice but because while God doth justly forsake men these things doe happen unto them So also Augustine ludurare dicitur Deus quem mollire noluerit God is said to harden whom he will not nullifie excacare dicitur quem illuminare nolverit And he is said to blind him whom he will not iluminate Gregorie also upon these words of the Lord to Moses I will harden Pharaohs heart thus writeth Obdurare Deus per posâ—â—iam dicitur quando cor reprobum per gratiam non 〈◊〉 God is said by his justice to harden the heart when he doth not by his grace mollifie a reprobate heart So Thomas Aquinas Excacatio obduratio duo important c. The blinding and hardning of the heart implieth two things one is the internall act of the minde adhering unto evill and being adverse from God and so God is not the cause of the hardnesse of the heart The other is the subtraction of grace whereby it commeth to passe that the â—ind is not illuminate to see God c. and in this respect God is the cause of induration This exposition also is true but it expresseth not all that seemeth to be contained in this phrase that God is said to harden Pharaohs heart QUEST XXI How God is said occasionaliter by ministring the occasion which the wicked abuseth to harden the heart THere is then a sixt way of interpreting these words God is said to harden mans heart occasionaliter by way of occasion when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sinne 1. For as all things as prosperity adversity life death fulnesse want and whatsoever else doe worke together unto good to those that feare God as the Apostle saith Rom. 8. So on the contrary all things fall out for the worst unto the wicked and impenitent so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh through his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked take occasion to be hardned are of three sorts either inwardly in the mind as by stirring their affections as of anger feare hope desire which they by their corruption turne unto evill or else such things as are done about them as admonitions corrections mercies benefits which they also ungratiously abuse or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is puffed up and swelleth And all these things being good of themselves they through the hardnesse of their heart pervert unto their destruction as S. Peter speaketh of some which through ignorance and unbeleefe doe pervert the Scriptures 2. Pet. 3.16 And S. Paul sheweth that sinne tooke occasion by the commandement and wrought in him all manner of concupiscence Rom. 7.8.3 Thus Pharaoh was hardned by occasion of Gods workes the plagues and wonders which were shewed in Egypt by the wonders because he saw his Magitians could doe the like by the plagues because they touched not him but happened without they came not all at once but with some respite betweene and because he saw that they continued not long but were soone removed 4. To this purpose Augustine Vt tale cor haberet Pharaoh quòd patientia Dâ—o non mâ—veraâ—ur ad pietatem propriâ— sunt vitii quòd vero facta sunt ea quibus cor suo â—itio jam malâ—gnum divinis jussionibus resisteret c. dispensationis fuit divina In that Pharaoh had such an heart which could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it selfe did resist the commandement of God it was of the divine dispensation quaest 18. iâ— Exod. This exposition also of Augustine may bee received but yet there is somewhat further to be considered in Gods concurring in the hardning of Pharaohs heart QUEST XXII God 〈◊〉 sâ—â—d to harden the heart as the event is taken for the cause THere is further a seventh exposition for in the Scripture that is often taken for the cause of a thing which is but the event of it a Chrysostome noteth upon these words Ioh. 17. None of them perished but the child of perdition that the Scriptures might be fulfilled here the Scripture Quae eventus sunâ— pro causa ponit putteth that for the cause which was the event for Iudas did not perish to that end that the Scripture should be fulfilled but it so fell out that the Scripture in Iudas perishing was fulfilled Damascen giveth the like instance in the 51. Psalme Against thee only have I sinned and done evill in thy sight that thou maist be justified in thy sayings and cleere when thou art judged But David did not sinne to that end that God might be justified God had no need of his sinne to set forth his glory So it fell out that God spared David and by his mercy overcame his sinne yet hee sinned not to that end like as when a man is at his worke and one commeth and so he breaketh off he should say my friend came to day to hinder my worke whereas his friend had no such end in his comming So Iacob said to his sonnes Wherefore dealt yee so evill with me as to tell the man whether yee had yet a brother or no Gen. 43.6 Iacobs sonnes in so telling intended no evill or
and confut 1. 4. Places of doctrine 1. Doct. God overruleth mens affections Vers. 3. THe Lord gave the people favour in the sight of the Egyptians Hereby wee learne that God hath the ruling and turning of mens affections he can worke them either to favour or disfavour Piscat So the Wiseman saith As the rivers of waters the Kings heart is in the hand of the Lord â—e tâ—â—neth it whither soever it pleaseth him Prov 21.1 Like as the husband man maketh furrowes in his ground and draweth the water which way it pleaseth him and as the sternes man in the vessell doth move it which way he listeth so can the Lord order and governe the streames of mens affections 2. Doct. Godly men have their passions and affections Vers. 8. SO he went out from Pharaoh very angry Even wise and godly men have their affections it iâ— not as the Stoikes taught that there is a vacuity and absence of them in wise and perfect men They are not without affections but they rule them by reason and their reason is sanctified by grace The Apostle saith be angry but sinne not Ephes. 4.26 He alloweth to be angry but not to sinne in anger Christ the most perfect man that ever was had his affections as of anger Marke 3.5 He looked round about him â—â—gerly of joy Luk. 10.21 Iesus rejoyced in spirit of sorrow Matth. 26.38 My soule is heavy unto death of love as Ioh. 13.23 The disciple whom Iesus loved 5. Places of confutation 1. Confut. Against Purgatory BEfore in the third question where it is disputed what Angels God used in bringing the last plague of death of the first borne upon Egypt Pererius sheweth the difference betweene the ministry of the Angels in this life and in the next falling to make mention of purgatory for they cannot doe otherwise for ther lives but upon every occasion broach their owne fansies leaveth it as uncertaine and undiscussed whether the good Angels or the bad should be ministers of purgatory he thinketh not the bad that they should exercise power over them which in their life time did conquere the Devill neither yet will hee have them to be the good It is an unmeet thing saith he that they which shortly should become the fellowes and partakers of the blessed Angels in heaven should bee punished by them Perer. 1. disput in cap. 11. Contra. 1. Let any reasonable man judge whether it be not like that purgatory should be a meere fansie where there is supposed to bee torments and yet no tormentor In that hee thinketh that neither good Angels nor bad are the ministers of those torments I condescend to him who then not Christ I am sure for he hath redeemed them nor yet God himselfe for the Apostle saith Who shall lay any thing to the charge of Gods chosen it is God that justifiâ—th who shall condemne Rom. 8.33.34 God hath justified them by faith in Christ and being justified there is nothing further to be laid to their charge If then there be no tormenter in purgatory there is no torment in purgatory and so purgatory fire is quite quenched and put out 2. Beside this uncertainty who should be the tormenters there be other maine points not yet resolved of among them concerning purgatory as of the place where it is of the fire what it is corporall or spirituall of the time how long it shall last whether hundred yeeres or thousands of the greatnesse of the paine whether it exceed all the torments and punishments of this life These articles are not yet defined and determined among them as Bellarmine sheweth lib. de purgat from chap. 6. to chap. 14. Therefore we will leave them to their uncertainties and as they make question of the circumstances of purgatory so we will not onely make question of purgatory it selfe but are most sure that it is but an invention of their owne for all they which dye in the Lord that is in the faith of Christ are pronounced blessed and to rest from their labours and their workes follow them Revel 14.13 Here are three arguments against purgatory They which dye in the faith of Christ are blessed but they which are in hell torments for purgatory they make part of hell are not blessed They doe rest from their labours but they which are in purgatory are in labour and paine Their workes follow them for their reward but they which are tormented â—nd punished are not rewarded Therefore wee acknowledge no other purgatory but in this life a perfect purgation of our sinnes in Christ Heb. 12.3 and an imperfect which is by the fiery probation of affliction as S. Peter calleth it Thinke it not strange concerning the fiery triall which is among you to prove you 1. Pet. 4.12 2. Confut. Against the Manichees which reject the old Testament Vers. 10. BVt the Lord hardned Pharaohs heart Hence the Manichees tooke occasion to utter their blasphemies against the God of the old Testament and to reject the Scriptures themselves of the old Testament as proceeding from a God that was a worker of evill in hardning mens hearts These Augustine confuteth at large hom 88. de tempore shewing how God is said to harden the heart without any touch of sinne for thus he writeth Non Pharaonem Dei violentia sed propria impietas obduravit Not any violence from God but Pharaohs owne impiety did harden him And these words I will harden Pharaohs heart he expoundeth thus Cum abfuerit ei gratis mea obduret illum nequitia sua when my grace is from him then his owne wickednesse shall harden him 2. Then he doth illustrate it by this similitude as the water is frozen till the Sun shine upon it then it resolveth and so soone as the Sunne is departed it is bound with cold againe the Sun is not the cause of the freezing of the water but the coldnesse of the water bindeth it selfe so properly God causeth not the heart to be hardned but by the absence of his grace it is hardned 3. But if the question be asked why the Lord suffereth any to be hardned he maketh this answer Aut illorum iniquitati qui obdurari merentur adscribendum aut ad inscruâ—abilia Dei judicia referendum quae plerunque sunt occulta nunquam autem injusta This must â—â—thâ—r be ascribed to their iniquity which deserve to be hardned or it must be referred to the judgements of God which are often hid but never unjust It sufficeth 〈◊〉 to know and beleeve as the Apostle saith Rom. 9. Is there iniquity with God 3. Confut. Against Pererius that thinketh none in this life to be without hope of grace and repentance NOw further whereas Pererius in the treatise of induration moveth this disputation whether any man can be so hardned in this life as that he become altogether impenitent and incorrigible and without hope of grace and resolveth upon the negative part that none in this life are in such desperate state it shall
if it be fervent Iam. 5.16 4. Observ. Spirituall things first to be begged in our prayers Vers. 18. SHew me thy glorie Ferus here giveth this note Moses ut plurimum spiritualia petit Moses doth for the most part aske spirituall things Which teacheth us that in all our requests wee should principally beg those things at the hands of God which concerne our soules as our blessed Saviour saith First seeke the Kingdome of God and his righteousnesse and all these things shall bee ministred unto you 5. Observ. Against the feare of death Vers. 20. NO man shall see me and live Then after death and this life ended wee shall see God Borrhaius hereupon well noteth Quam preciosa res sit mors animalis hominis c. What a precious thing the death of the bodie is which bringeth us to see God as S. Paul saith I desire to be dissolved and to be with Christ Philip. 1.23 Death then of a faithfull man is not to be feared CHAP. XXXIV 1. The Method and Argument IN this Chapter is set forth the reconciliation it selfe of the Lord with his people consisting of three parts 1. The signes of this reconciliation going before to vers 8. 2. The substance of the reconciliation it selfe to vers 29. 3. The signes which followed after Moses was come downe 1. There are two signes of this reconciliation The first is externall and visible the preparing of the two tables of stone 1. Commanded to be made by the Lord vers 1. 2. With the manner of Moses comming up and the reverent behaviour of the people in the meane time vers 3. 3. And Moses obedience vers 4. The second is spirituall in the proclayming of the Lords name either shewing his substance Iehovah or his properties mercie toward the righteous or vengeance toward the wicked to vers 7. with the effect Moses humbling of himselfe vers 8. 2. The reconciliation consisteth of Moses humble suite to the Lord vers 9. and the Lords gracious answer wherein the Lord sheweth what he will doe for his people v. 10 11. then what he requireth of them where are propounded first morall lawes concerning the avoiding of idolatrie which are 〈◊〉 in number to vers 17. then ceremoniall which are three 1. Of their anniversarie and weekly feasts namely the Sabbath vers 18 21 22 23. 2. Of their first fruits of their cattell vers 19 20. and of their increase vers 29. 3. Of the manner of their sacrifices not to be offered with leaven vers 26. 3. The signes following are two first the bringing of the second tables with their writing by the Lord and Moses preparation thereunto by his fortie dayes fast vers 28 29. The second is the shining of Moses face where is described 1. The manner thereof vers 29. 2. The effects the astonishment of the people vers 30. 3. The remedie which Moses used which was double the inviting and calling of the people to come unto him vers 31 32. and the covering of his face vers 33. when he put it off when he went in to speake with God vers 34. and when hee put it on when he came out unto the people vers 35. 2. The divers readings Vers. 6. Iehovah Iehovah strong I. Iehovah Iehovah God B.G. cum caeter It seemeth rather to be an appellative than a proper name of the Lord here because of the distinction Rebia over Iehovah which separateth it from the sentence following Vers. 7. Not making the wicked innocent B.G.V.I.S. better than leaving one innocent B. or with whom none is by himselfe innocent L. See the reason hereof quest 11. Vers. 10. Behold I will make a covenant before all the people I will doe mervailes I. better than I will make a covenant before all the people and I will worke B.G. cum cater for there is a distinction at covenant and it is in the Hebrew I will worke not and I will worke Vers. 30. His face shined B.G.A.P. or streamed V. was glorious S. the brightnesse thereof was multiplied C. not cornuta erat was hornie L. See afterward the question upon this verse Vers. 33. When Moses had made an end of comming c. hee put a covering I. or So Moses made an end c. and had put a covering c. G. better than when he had made an end c. he put a covering V.L.S.C. it is better translated in the preterpluperfectense for then Moses had most need in respect of the peoples infirmitie to put a vaile upon his face when he spake unto them See the 51. qu. following 3. The questions discussed QUEST I. Wherefore the second tables were given Vers. 1. HEw thee two tables of stone 1. The Lord commandeth two tables of stone to bee prepared that it might bee a signe of his perfect reconciliation with the people in these respects 1. Because by this appeared that the Lord purposed not to destroy them for then he would not have given them a law and this was a signe that God would goe before them and be their guide still because he was their spirituall guide in giving them direction by his law Tostat. qu. 1. 2. And seeing the Arke was appointed to receive and keepe the tables of stone it shewed that the Lord purposed that whatsoever he had before prescribed concerning the making of the Tabernacle should stand Cajetan 3. And that he willeth the like tables in all respects to be made he thereby signifieth that he would have all things to returne to their former state Simler 2. But though God returned in grace unto them yet in that he prepareth not these tables as he did the first but willeth Moses to provide them he would have aliquod pâ—â—na vestigium rostare therein some marks of their punishment to remaine Ac si sanato vulnere manerâ—t â—â—catrix as though the scar remained after the healing of the wound Calvin 3. But the people are not sprinkled againe with bloud as they were at the first as neither now they which fall after Baptisme are baptised againe but it sufficed onely those things to be restored by repentance which were decayed by their transgression Ferus QUEST II. Why the Lord saith to Moses Hew thee HEw thee 1. R. Salomon doth gather hereupon because Moses is bid to hew unto himselfe c. that the Lord shewed a quarrie of Saphir stone whereout Moses hewed the tables and so he is willed to hew unto himselfe two tables of stone that is to his commoditie for Moses he saith became very rich by the fragments that were left in hewing of the tables But seeing no such thing is mentioned in Scripture nor yet by Iosephus who was more ancient than R. Salomon it is rather to be thought to be one of his fables Lyran. and beside they lay an unjust and untrue imputation upon Moses as though he intended and respected his owne profit whereas all his courses shew the contrarie that hee sought still the good
be a very great plague B.G. cum caeter for the perfect distinction athnah over sheep divideth it from the clause following the Septuagint reade a verie great death but the word is deber a plague Vers. 15. For now when I stretch out mine hand I. or rather I had stretched out my hand and might have smitten thee c. and so thou shouldest have perished from the earth I. A reason is given why the Lord did smite only the cattell with the pestilence whereas he might have smitten the Egyptians also and cut them off at once this sense the Chalde expresseth it was very neere mee to send a plague to smite thee and thy people better than for now I have stretcht my hand that I may smite thee V.A.P.L.S. for no such plague was now sent or I will stretch my hand that I may smite thee c. and thou shalt perish from the earth B.G. for neither do we reade this to have been done Vers. 16. I have caused thee to remaine I. or caused thee to stand A. P.H. or I have sustayned or kept thee G. or thou art reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. better than I have appointed thee L.V.B.G. To shew my power in thee I.B. S.L. better than 〈◊〉 shew thee my power C.A.P.G.V. that the preposition in is to be supplied appeareth cap. 14.18 the Lord is said to get honour upon Pharaoh and so the Apostle readeth Rom. 9.17 Vers. 27. Thou Pharaoh sent and called B. G. cum câ—ter Then Pharaoh sent them that should observe and called I. Though it may bee referred to Pharaohs sending to see in the Land of Goshen yet it is not safe to adde unto the text Vers. 30. I know that thou thy servants will not yet feare I.P.B.C.L.S. better than I know afore I pray that you will feare V.A.G. terem better signifieth here nondum not yet than antequam before as the sense giveth 3. The explanation of difficult questions QUEST I. Why Pharaoh is so often sent unto whom the Lord did foresee that he would not hearâ— Vers. 1. GO to Pharoh and tell him 1. Though God knew that Pharaoh would not heare yet he sendeth unto him againe both that his malice obstinacie might be made manifest that the judgements also of God upon him hereby might appeare to bee most just Simler 2. And though it was not in Pharaohs power to mollifie his heart yet hee is punished because neither would he though it had beene in his power Simler The necessitie of Gods decree doth not take away the freenesse of the will to evill neither is compulsive but only maketh the event evitable Pharaoh then is punished not for the necessitie that lay upon him but for the malice and unwillingnesse and disobedience of his heart Borrh. QUEST II. Why Moses in bringing the plagues dâ—th not alwaies use Aarons rod. Vers. 3. BEhold the hand of the Lord is c. This plague is not brought by the lifting up of Aarons rod as the other 1. For if Aaron should have alwayes used his rod it might have been thought that there was vertue in the rod. Cajetan 2. God therefore so wisely disposeth in the sending of these plagues that no exception could be taken If Moses had done all they might have suspected him to bee a Sorcerer and therefore most of these plagues are brought by the ministrie of Aaron And if they two should have done all they might have been taken for gods as Paul and Barnabas was Act. 14. If they had alwayes used the rod they might have ascribed vertue unto it If God had by his immediate hand sent all the plagues without any meanes it had not bin so admirable for who doubteth but that God of himselfe can do all things Ferus QUEST III. Why the Lord punisheth the Egyptians in their cattell Vers. 3. VPon thy flocke which is in the field c. 1. The Lord never sendeth any great plague upon the world but he giveth warning of it before so he did forewarne the old world of the floud by Noah the Sodomites of their destruction by Lot the Egyptians were admonished here by Moses the Israelites by Ieremie of the captivitie of Babylon 2. The cattell heere are punished for the sinne of their masters God beginneth with smaller punishments before he proceed to greater Osiander 3. This plague was lesse troublesome than the former but more discommodious for by the destruction of their horse and oxen their tillage was hindred and they should want their sheepe for cloathing their asses and horses for burden Simler 4. And this plague was most just for as they had oppressed the Israelites before in taking their oxen to plow their horses and asses to carrie burdens so the Lord doth worthily punish them in their cattel Perer. As the fish were destroyed before in the water so now the beasts upon land to let them know that they were worthie to possesse nothing God might justly deprive them of all Borrh. 5. The Latine translator readeth as though the hand of God should be not onlie upon their cattell but upon their very fields and grounds which should be first poisoned and infected but he leaveth out the Hebrew pronoune asher which shall be in the fields for it is evident by the text that the cattell onely were infected QUEST IV. Why the Lord doth not alwayes exempt his people from temporall calamities Vers. 4. I will make separation betweene the cattell of Israel c. Though it pleased God in this and other plagues for his great glory sake to exempt his people from these publike calamities yet alwayes the Lord doth not so deale with his servants for the true Prophets suffered famine under Achab as well as the rest Ieremie was taken with the Citie Daniel carried into captivitie which the Lord doth for these causes 1. To purge out the corruption and infirmities which are in his owne servants 2. To make triall of their patience that God thereby might be glorified Simler 3. And the Lord doth chastise them in the small afflictions of this life making a separation betweene the righteous and the wicked in the great judgements of the next world as the Lord saith by his Prophet In a little have I forsaken thee but with great compassions will I gather thee Isay. 54.7 Ferus QUEST V. In what sense all the cattell of Egypt are said to have died Vers. 6. ALl the cattell of Egypt died All the cattell in generall died not for many died afterward being smitten with the haile and tempest vers 27. 1. Some therefore doe thus expound it that no cattell died but the Egyptians and all that died were theirs Cajetan 2. But it seemeth rather to be taken according to the phrase of Scripture all died that is the greatest part Iun. Perer. Simler QUEST VI. Whether Pharaoh sent into Goshen in the other plagues Vers. 7. THen Pharaoh sent and behold 1. Some thinke that Pharaoh sent before when
the other plagues were but the Scripture maketh no mention of it as many matters of fact are omitted beside but Thostatus refuseth this conjecture for why should this bee onely here expressed that Pharaoh sent if he had done it at other times 2. Some thinke that the other plagues all but the first as of the frogges the lice and swarmes were such as Pharaoh could not send and in the plagues following but in the first Pharaoh did not then bethinke himselfe of any such thing Perer. 3. But it is more likely that Pharaoh though now twice he had been told so much by Moses did neglect to trie whether the Israelites were exempted from these plagues or no. Simler QUEST VII Why Pharaoh called not to Moses to pray PHaraoh entreated not Moses at this time to pray to God to remove this plague partly through envie and griefe to see the privilege and freedome of the Israelites which was an occasion of the hardning of his heart partly because the other plagues continued sometime and so might be remooved But this plague of mortalitie and murraine came all at once and suddenly swept the cattell away so that no remedie was left neither was there place for prayer to remoove it after this plague had suddenly smitten their cattell in all their coasts Pererius QUEST VIII Whether this plague were naturall or supernaturall COncerning the kind of this plague 1. It is evident that it was no naturall plague but supernaturall for the text saith the hand of God should be upon their cattell that is should smite them immediately no meanes being used at all not so much as Aarons rod whereby other plagues were called for And beside it was not infectious as other naturall plagues are for the cattell of the Israelites feeding among the Egyptians cattell they dwelling in the middest of them were not smitten at all with this plague Simler 2. Yet there might be some preparation unto this plague by the former as it is mentioned cap. 8.14 that the land stunke of the dead frogges and so both the aire and ground were corrupted apt to breed putrefaction Perer. But this was not the cause of the plague for if the earth and aire generally had been corrupted the men had died as well as the beasts QUEST IX Why Moses is the minister of the sixt plague Vers. 10. ANd Moses sprinkled them toward heaven 1. They both tooke the ashes out of the fornace but Moses sprinkled them toward heaven Philo saith that Aaron was the Minister of those plagues wherewith the earth and water were smitten and Moses of those which came from heaven out of the aire Augustine giveth this reason because Aarons office was to speake to the people he worketh upon the earth and water because Moses was in the things that belonged to God hee is the minister of those plagues which came from above But these are curious observations The reason rather was this they stood both before Pharaoh and therefore Moses as the chiefe whom the Lord had made as Pharaohs God he is the minister of this wonder Ferus 2. As the two first signes were of the water the two next on the earth so this is wrought in the aire Simler rather than the element of fire as Ferus QUEST X. Of the sixt plague of boyles and of the manner thereof Vers. 10. ANd there came boyles breaking out First the handfull of ashes being cast into the aire there was raised as a cloud of white dust like unto the ashes of the fornace over all Egypt which dust could not be engendred of that handfull but upon the sprinkling of the ashes the Lord by his great power caused that cloud of dust in the aire over al Egypt 2. The matter which is here used is somewhat answerable to the effect for as Moses taketh of the white ashes of the fornace so they falling upon man beast caused burning boyles which at the first swelled hoved the flesh then brake forth into sores the word here used for blisters is derived of bagnah which signifieth to boyle up as the water doth at the fire Borrh. Perer. Philo. thinketh that these sores or boiles were over al their bodie grew into one being most grievous to behold 3. This plague is answerable to the Egyptians sinne for as they oppresse the Israelites with fornace work in the burning of brick so they are punished with burning sores which came of the ashes taken out of the fornace Perer. QUEST XI Why the Egyptians are smitten with vlcers Vers. 11. ANd the boyles are upon the enchanters 1. This sheweth that the Magitians though before they had confessed the power of God yet doe persist still in their malice against Moses Simler Hereupon Cajetane thinketh that they did not acknowledge the power of God before but rather some superiour power of the spirits but this followeth not because they resist Moses still that they did not confesse the power of God before for like as the same aire that is illuminate by the sunne is darkened when the sunne is gone away so no marvell if the minds of the wicked after they have received some light be darkned againe Perer. 2. This is the third time that these sorcerers are confounded first when Aarons serpent eat up theirs secondly when their power was restrained in the third plague and now because they will not yet give over they are punished 3. Like unto these sorcerers are all unfaithfull counsellers to Princes whom the Lord in like manner will plague Borrh. And thus the Magitians of that Pharaoh of Rome are smitten with exulcerate consciences which swelling with pride and hypocrisie doe bring forth most vile ulcers of impietie Simlerus QUEST XII Of the hardning of Pharaohs heart Vers. 12. ANd the Lord hardned Pharaohs heart 1. The word signifieth to obfirme or strengthen chazak because it was a signe of strength or rather stubburnenes to stand against God there is another word used to signifie the same thing cabadh to make heavie as cap. 8.15 Pharaoh first by his owne corrupt mind hardning or making his heart heavie the Lord as by casting a heavie weight upō it maketh it heavier Iun. 2. Origen well noteth how sometime Pharaoh is said to harden his owne heart c. 8.15 sometime the Lord as in this place the first kinde of hardning is declared by the Apostle how it commeth when men by their impenitencie abuse the lenitie and longanimitie of God Rom. 2.5 But the same Apostle making mention of the other hardning by the Lord Rom. 9. he passeth it over and it may be thought to bee one of those high matters which Paul heard being taken up into paradise and is not to bee uttered Thus Origen counteth this a great secret how God is said to harden the heart And so it is yet not such a secret but that we find the same opened in scripture how the Lord by giving wicked men over to themselves and withdrawing his grace doth as
because hee thinketh that the law was not given by God himselfe but by an Angell representing Gods person and speaking in his name which is his errour that now followeth in the next place to bee discussed QUEST XX. Whether Iehovah Christ Iesus appeared not in the old Testament but only or usually the Angels TOstatus opinion is that this was not the Lord himselfe that came downe in this thicke cloud in the mount but an Angell in the person of God And he hath beside these positions concerning the apparition of Angels in the old Testament 1. Not only in this place but in all other where any act is said to be done by God we must understand that the Angels did it Nisi sit talis actus qui excedit potentiam creatam Vnlesse it be such an act which exceedeth the power of a creature 2. The reason why notwithstanding God is said to doe those things though they were performed by the Angels is lest the Hebrewes hearing that the Angels wrought such great workes for them as in bringing them out of Egypt in giving them the law and such like should have worshipped the Angels as authors of these benefits As in like manner the Heathen made them Gods that had beene meanes to bestow some benefit as Minervae for the invention of divers arts Ceres in Grecia for finding out the art of measuring Saturne in Italy for teaching of husbandry Phoebus for soothsaying Aesculapius for Physicke 3. Yet sometime the Angels are said to doe those acts when as either they are but small matters and not such admirable or great workes as when the Angel appeared to send Hagar home againe to her mistresse which was no great matter and when the Angels were sent to destroy Sodome which was no admirable thing to destroy a City or when the worke though it be a great worke concerne but a private person and not the whole nation as when the Angell came to purifie the Prophet Isayes lips Isay 6. 4. Yet sometime God is said to doe those things which were not in themselves so great because the persons were but weake with whom the Lord had to deale for the strengthning of their faith 5. Sometime great workes are said to be done by the Angels but then mention is made also of God in the same place as in the vision of Iacobs ladder the Angels are said to ascend and descend but God stood upon the top of the ladder 6. And though while yet the Hebrewes were weake and as it were in their nonage the greater workes done by Angels are ascribed unto God yet afterward Cum Hebraicus populus in cognitione Dei firmior factus est When the Hebrew people were more confirmed in the knowledge of God Angelus illa magnalia quâ— ad Deum pertinebant se fecisse dicebat The Angell is said to doe those things which appertained unto God as Iudg. 2. the Angell of the Lord c. said I made you to goe up out of Egypt 7. But concerning the law it was given by Angels as the Apostle sheweth Galath 3. they made the thunder and caused the voices in the mount they wrought the wonders in Egypt and brought out the people thence and conducted them in the wildernesse To this effect Tostat. quaest 6. 7. Contra. All these are untrue and uncertaine positions as shall be shewed in their order 1. S. Stephen saith that the God of glory appeared unto Abraham in Mesopotamia and bid him come out of his country Act. 7.2 This was a matter which exceeded not the power of an Angell to bid Abraham to goe out of his country yet was it done by the Lord himselfe and not by an Angell for an Angell without blasphemy cannot be said to be the God of glory Againe to appeare in the likenesse of a flame of fire in a bush and the bush not consumed is not an impossible worke to a created Angell yet it was God himselfe even Christ the Sonne of God that so appeared for he is called the God of Abraham the God of Izhak Exod. 3.6 which could bee no Angell And Moses pronouncing a blessing upon Ioseph saith The good will of him that dwelt in the bush shall come upon the head of Ioseph Deut. 33. 16. but God only hath the power and authority of blessing as Iakob also saith concerning Ioseph By the God of thy father who shall helpe thee and by the Almighty who shall blesse thee Gen. 44.24 To blesse then belongeth properly and originally for ministerially wee deny not but that both Angels and men may blesse to him that is able to effect the blessing but so doth only the Almighty to whom nothing is impossible But Angels are not omnipotent or Almighty It was God therefore and not an Angell that appeared in the bush Now then by these places given in instance it is evident that some things said to be done by God in the Scriptures not exceeding the power of Angels were so done by the Lord himselfe and not by the Angels And so the first position of Tostatus faileth 2. Neither is that a good reason why in the rehearsall of the great workes the name of the Angels is concealed and they are ascribed unto God lest the Hebrewes might have worshipped the Angels as their patrones and authors of those benefits 1. Because there is no such danger when as the Angels doe shew themselves to be but the ministers and messengers of God and speake in the name of God As Lot could make a difference betweene the Angels who were but Gods ministers as they say Iehovah hath sent us to destroy the City Gen. 19.13 and Iehovah himselfe to whom Lot afterward turneth himselfe vers 19. Not so my Lord c. whereas speaking before to the Angels he calleth them Lords in the plurall 2. Rather by this meanes if the Angels did the workes and the Scripture saith God did them they ignorantly should have worshipped the Angels in Gods stead knowing none other but that God himselfe appeared when it was but his Angell 3. And beside where in the same place mention is made both of the Angell of Iehovah and of Iehovah himselfe as Exod. 3.22 it is said the Angell of the Lord appeared who is called Iehovah vers 7. If it had not beene the Lord himselfe but an Angell this would have given them occasion to thinke that the Angell was the Lord. 3. It was Iehovah the Lord Christ and not a ministring Angell that appeared to Hagar Gen. 16. as it is evident vers 13. she called the name of Iehovah that spake unto her and the destruction of Sodom and Gomorrah was the Lords worke wherein notwithstanding hee used the ministry of the Angels as it is expresly said Iehovah rained upon Sodome and Gomorrah brimstone and fire from Iehovah c. These places therefore are impertinently alleaged And further wee shall finde in Scripture that in small workes and such as concerned particular persons God is said to
have done it and not the Angels as it is said God prepared a worme to smite Ionas gourd Ion. 4.7 Therefore this observation also of Tostatus is untrue 4. But this evasion he hath that if the name of God be used and not of the Angels in such small and particular workes it is for the confirming of those that be weake but they which are weake because they cannot ascend at the first or comprehend the majesty and omnipotency of God had so much the more need by the secondary ministration of Angels to bee brought unto that high and deepe apprehension of God And indeed the ministry of Angels serveth especially for the comfort and supporting of the weake whose faith not serving them immediatly to depend upon God are the more easily brought to have confidence in him by the subordinate deputation and ministry of Angels So when Daniel was in great distresse and perplexity in the lions denne God sent his Angell to stop the mouth of the lions and to comfort Daniel Dan. 6.22 So when Ioseph was doubtfull what to doe concerning Mary an Angell of the Lord appeared unto him in a dreame to confirme him saying Feare not to take Mary for thy wife Matth. 1.20 5. That instance of Iakobs vision of the ladder directly proveth that it was God that appeared unto Iakob and not an Angell 1. Because it is said that Iehovah stood upon it and said by which name of Iehovah no Angell is called in Scripture 2. He that speaketh to Iakob nameth himselfe the Lord God of Abraham 3. He that speaketh is but one but the Angels which ascended and descended were many 4. He saith The land whereon thou sleepest will I give thee and thy seede but the earth is only the Lords 5. Iakob himselfe saith that Iehovah was in that place Gen. 28.16 6. 1. The people were but yet weake while they were in the wildernesse yet then and there that great worke of leading and keeping the people and bringing them to the land of Promise is ascribed to an Angell which was none other but Christ the Angell of Gods presence Exod. 23.20 2. Yea wee shall finde that mention is made oftner in the stories of the Patriarkes and first Fathers of Israel as in the bookes of Genesis and Exodus when they were yet as it were in their infancy of the apparition and ministry of Angels then afterward for it was fit that they should be confirmed by such visible and sensible meanes therefore this reason here alleaged by Tostatus holdeth not 3. And in that place whereof instance is given by Angel is understood some Prophet and man of God not any of the celestiall spirits because the place is named from whence he came from Gilgal and hee is said to ascend or goe up but Angels descend from heaven and it is not unusuall in Scripture to call Prophets the Lords Angels as Hagg. 1.13 and Apocal. 2. and 3. chapter thorowout QUEST XXI Whether it were Iehovah the Lord Christ or an Angell that came downe upon mount Sinai 7. BUt that it was Iehovah himselfe the Lord Christ that appeared in mount Sinai and talked with Moses and gave them the law it is thus proved 1. Because he is called Iehovah which name is never in Scripture given unto Angels 2. Hee saith vers 5. Though all the earth bee mine but the earth is the Lords Psal. 24. not the Angels 3. The Lord here maketh a covenant with his people vers 5. But God himselfe not the Angels make a covenant with men to bee his people And so the Lord saith hee was an husband unto them Iere. 31.32 but Christ and not the Angels is the husband of the Church behold the Church is not the spouse of the Angels but Christs 4. He which writ the Law in tables of stone was the same that gave the Law to Moses but those tables were written by the finger of God Exod. 3â— 18 the same finger that writeth in the fleshy tables of mens hearts Ierem. 31.33 2. Cor. 3.2 5. S. Paul saith it was ordained by Angels in the hand of a Mediatour Gal. 3.14 The Angels attended as ministers and as the Lords instruments were used in those thunders and lightnings But the Lord himselfe the Mediatour both of the old and new Testament was there present as the Author of the Law as Moses saith The Lord came from Sinai c. he came with ten thousand of Saints and at his right hand a fiery Law for them Deut. 33.2 6. He that wrought those wonders in Egypt and carried the people as upon Eagles wings was the same that delivered the Law vers 4. But Iehovah himselfe did the first for many of the wonders in Egypt could not be done by any but the Lord as in converting and changing of one substance into another as of a rod into a Serpent of water into bloud of the dust into lice And so much Tostatus himselfe confesseth Fiâ—â—ant talia portenta quae nullus poterat facere nisi Deus Such wondrous things were done which none could doe but God So it was Iehovah himselfe that did leade the people thorow the red Sea and destroyed the Egyptians as chap. 14.24 Iehovah looked unto the hoast of the Egyptians out of the fiery and cloudy piller who is before called the Angell of God vers 19. which was the Lord Christ called the Angell of the covenant Malach. 3.1 So chap. 15.14 Iehovah brought the waters of the Sea upon them And further that Iehovah himselfe conducted the Israelites is evident Exod. 33.15 My presence shall go with thee And yet the Lord saith Exod. 23.20 Behold I send an Angell before thee to keepe thee in the way but what Angell this was is expressed afterward my name is in him This great Angell of the covenant in whom was Gods name and his presence who else could it be but the Lord Christ the Iehovah And that God himselfe appeared unto the Patriarkes and Prophets and not the Angels onely it is evident Numb 12.8 where the Lord saith Vnto Moses I will speake mouth to mouth c. he shall see the similitude of the Lord and the Apostle witnesseth that he that is Moses endured at he which saw him which is in visible Heb. 11.27 Not that Moses did see the very glory and substance of God who is invisible and whom never man saw nor can see 1. Tim. 6.12 but he saw only his backe parts Exod. 33.14 that is some part of his glory as the Lord thought good to reveale according as Moses was able to apprehend And that in this place it was Iehovah himselfe that came downe in Mount Sinai beside these reasons before alleaged it is the generall opinion of Divines both old and new Gregor Nyssen Praecepit Deus populo per Moseâ— ut tam corpore quam animo mundus fierit God commanded the people by Moses that they should be cleane both in body and soule Hierom. Accessuri ad audienda verba Dei