commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the Israelites that
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
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
called gods c. 4. by way of similitude as Princes and Magistrates in respect of their authoritie wherein they represent God in earth are called gods so also Prophets in respect of their divine knowledge holy men for their sanctitie and Angels for the excellencie of creation and the ministers in regard of their divine function and calling have that name and title given them Perer. 2. To this agreeth also the distinction of Gregorie that some are called gods nuncupativè that is by a kinde of title and appellation as Moses is here called Pharaohs God but the Lord is called God essentially The God of Abraham Isaac and Iacob Exod. 3. Gregor hom 8. in Ezechiel 3. QUEST II. In what sense Moses is called Pharaohs God MOses is called Pharaohs God 1. not onely for that from God and in Gods name he declared his will unto him for the delivering of his people as Vatab. 2. nor yet that he was as a Prince onely to Pharaoh as being mightier than he and of greater power as the Chalde readeth and Simlerus consenteth 3. but he is so called in respect of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to feare him as God and the Magitians afterward acknowledged that he wrought by the finger of God Perer. 4. Augustines note also is not here to be omitted that otherwise Moses is said to be in Gods stead to Aaron Exod. 4. that is a director of him in things belonging to God otherwise here he is said to be Pharaohs God that is to execute judgement upon him Augustine much to his purpose quaest 17. in Exod. QUEST III. In what sense Aaron is called Moses Prophet AAron thy brother shall be thy Prophet 1. This word Prophet is taken five wayes First it signified such as did prophesie and foretell things to come which in old time were called Seers and in this sense this name also was given unto false Prophets that tooke upon them to declare things to come as also S. Paul calleth Epimenides the Cretensian Prophet because he truly prophesied of the manners of the people Tit. 1. 2. They are said to prophesie which had a speciall gift to sing and play upon instruments as Asaph and Heman are said to prophesie upon their harpes 1 Chron. 25. 3. They also had the name of prophesying given them which onely in the outward behaviour were like unto Prophets that is as men ravished for the time and beside themselves as Saul is said to prophesie when the evill spirit came upon him 1. Sam. 18.10 that is he was as a man beside himselfe 4. To prophesie is taken for the doing of any strange and miraculous worke as the dead body of Elisha is said to prophesie Eccl. 48. because by the vertue thereof one was restored to life 5. To prophesie is to expound and interpret as S. Paul useth this word 1. Cor. 14. comparing prophesying and the gift of tongues together and in this sense is Aaron Moses Prophet that is his interpreter and spokesman to Pharaoh Pererius QUEST IV. Why the tribes of Israel are called armies Vers. 4. ANd bring forth mine armies 1. The Israelites are so called in respect of their numbers because every tribe of them by it selfe was able to make an army for if the summe of 600000. be divided into 12. partes each part will make 50000. Simler 2. Beside this sheweth that they should goe forth of Egypt not as men afraid or fleeing but with courage and strength as chap. 13.18 it is said they went up armed or well appointed out of Egypt 3. Hereby mystically is signified the great numbers of servants and people of God Borrh. 4. They came up by their armies that is by troupes and companies for as yet their commonwealth was not constituted nor distributed into tribes Iunius QUEST V Of Moses age Vers. 7. NOw Moses was 80. yeere old 1. To this agreeth S. Stephens narration that Moses was forty yeere old when he fled out of Egypt and that forty yeere more was expired before he returned into Egypt Act. 7.23.30 2. This is inserted concerning Moses and Aarons age for the further evidence of the story and to serve for the chronology of the Scripture and computations of times 3. And in that Moses and Aaron were called to place of governement being now aged it sheweth that it is not safe that the publike administration of offices should be committed to young men especially such as are but young in gifts necessary for governement QUEST VI. Whether Pharaoh asked a signe and whether a signe may be required Vers. 9 IF Pharaoh speake unto you saying shew a miracle c. 1. Though it be not expressed afterward that Pharaoh asked a miracle yet it is not to be doubted but that according to Gods direction to Moses he first shewed not this signe till Pharaoh had called for it because it is said vers 10. that they did as the Lord commanded 2. But to aske a miracle is not alwayes peculiar to the wicked sometime the godly may require a miracle for the confirmation of their faith as Gedion did But Pharaoh here asketh a signe of a captious minde that if Moses could not have warranted his calling by a signe hee might 〈◊〉 have rejected him and yet after that the signe was shewed he would not give place but seeketh 〈◊〉 evasions 3. This is the third time that this signe was shewed once in mount Horeb where the Lord gâ—ve this signe to Moses and afterward before the people to assure them of Moses calling Exod. 4. and now here before Pharaoh Ex Simler QUEST VII Of the divers names of the Egyptian Magicians here used Vers. 10. THen Pharaoh called for the Wisemen and Sorcerers 1. Here are foure words used to describe the Magicians of Egypt the first is chacamim or chacam to be wise which Simlerus taketh to be a generall name of that superstitious sect of Magicians that challenged unto themselves the onely opinion of wisdome being full of sophistry and deceit as the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than of true wisdome Vatablus saith the next word Sorcerers is an exposition of the former But I thinke rather it was a peculiar kinde of Magicke whereof there are set downe 8. severall professions Deut. 18.10 and the same that is there called jidghoni a wisard of jadagh to know the Septuagint readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marker or observer of signes such as by the intrals of beasts and such other observations gave conjecture as Gen 41.8 they are taken for those which were cunning in the interpreting of dreames The next word is mecasphim praestigiatores whom we call Juglers which deceived mens senses the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneficos or as the Latine maleficos such as by sorcery bewitched men or beasts The third sort are chartumim which are taken to be the Genethliaci the casters of mens nativities The Septuagint call them
light from Moses bookes 26. qu. Of the name of God Iehovah whether it be ineffable 27. qu. VVhy Moses is bid to gather the Elders together 28. qu. Why they make request but for three daies journey 29. qu. How the people is said to have sacrificed in the wildernesse 30. qu. How it is said Pharaoh should not let them go no not with strong hand Questions upon the fourth Chapter 1. QUest Whether Moses offended in charging the people 2. qu. What the first signe meaneth of turning the rod into a serpent 3. qu. What is signified by the leprosie of Moses hand 4. qu. VVhat kind of leprosie Moses hand was stricken with 5. qu. Whether the third signe of turning water into bloud were shewed at this time 6. qu. Whether in these miracles there were a substantiall change 7. qu. VVhether Moses indeed had an impediment of speech and what it was 8. qu. How God is said to make the deafe and dumbe 9. qu. How and wherefore the Lord was present with Moses mouth 10. qu. VVhom Moses meaneth that hee would have sent 11. qu. Whether Moses sinned in his so often refusall seeing God was angrie with him and wherein Moses sinned and how God is angrie with his children 12. qu. Why Aaron is called the Levite 13. qu. How Moses is said to be as God to Aaron 14. qu. VVhether Moses did well being called of God in taking his leave of his father in law 15. qu. VVhy Moses concealed from Iethro the principall end of his going 16. qu. Whether God spake to Moses in Midian beside that vision in Horeb. 17. qu. Of Moses wife and children and of his provision for his journey 18. qu. VVhy Moses staffe is called the rod of God 19. qu. How God is said to harden Pharaohs heartâ— that God man and Satan are said to harden the heart but diversly 20. qu. How Israel is called the first borne sonne of God 21. qu. Who smote Moses in the Iune and how 22. qu. For what sin the Lord would have killed Moses 23. qu. Whether the Israelites transgressed in omitting circumcision fortie yeares in the wildernesse 24. qu. VVhat moved Moses to deferre the circumcision of his child 25. qu. Why the Lord meeteth Moses by the way and not before 26. qu. VVhether Zipporah circumcised her sonne with a sharpe knife 27. qu. Whether both Moses sonnes or one only were uncircumcised and upon what occasion 28. qu. At whose feete Zipporah and what shee cast 29. qu. Why Zipporah called Moses husband of bloud 30. qu. VVhether those words of Zipporah rehearsed againe were uttered by Zipporah or by Moses the writer 31. qu. How Zipporah knew that Moses was stricken for the neglect of circumcision 32. qu. VVho it was that departed from Moses 33. qu. Of the mysticall application of the historie 34. qu. VVhat manner of faith it was which the people had in beleeving Moses Questions upon the fifth Chapter 1. QUest Why the Lord sent Moses so often to Pharaoh 2. qu. Whether Moses and Aaron went in alone to Pharaoh 3. qu. Whether Pharaoh were altogether ignorant of God 4. qu. Why mention is onely made of going three dayes journey 5. qu. What other things were said and done by Moses before Pharaoh 6. qu. In what sense Pharaoh saith they were much people 7. qu. Why they used straw in making of bricke 8. qu. Whether Moses sinned in expostulating with God 9. qu. How the Lord is said to afflict his people Questions upon the sixth Chapter 1. QUest Of the divers names which are given unto God in the Scripture 2. qu. Of the divers kinds of names given unto God 3. qu. Of the excellencie of the name Jehovah 4. qu. Whether the name Jehovah bee understood of Christ. 5. qu. Of the right pronuntiation of the name Jehovah 6. qu. Whether the name Jehovah be ineffable that is not to be pronounced 7. qu. How the Lord was not knowne by his name Jehovah to Abraham Isaak and Jacob. 8. qu. Why the Genealogie of Reuben Simeon and Levi is inserted 9. qu. How Reuben is said here to be the first borne 10. qu. Of the age of Levi. 11. qu. Of the age of Kohath 12. qu. Of the age of Amram 13. qu. Why the sonnes of Korah and Ithamar are set downe 14. qu. Why Aaron tooke a wife of the tribe of Judah 15. qu. How Moses without ostentation setteth forth his owne commendation 16. qu. In what sense Moses saith he was of uncircumcised lips Questions upon the seventh Chapter 1. QUest The divers appellations of the name of God 2. qu. In what sense Moses is called Aarons God 3. qu. In what sense Aaron is called Moses Prophet 4. qu. Why the tribes of Israel are called Armies 5. qu. Of Moses age 6. qu. Whether Pharaoh asked a signe and whether a signe may be required 7. qu. Of the divers names of the Egyptian Magicians here used 8. qu. Of divers kinds of Magicke 9. qu. Of the first author and inventor of art Magicke 10. qu. Who were the ringleaders and chiefe of the Egyptian Magicians where also of the place where Jannes and Jambres were buried 11. qu. Whether things done by magicke and inchantment are in truth or in shew onely 12. qu. What things are permitted to Satan to doe 13. qu. How divers wayes Satans power is limited 14. qu. Whether the devill by his owne power can cause thunder and lightning 15. qu. Of the power of spirits in naturall works and of divers strange and admirable works in nature 16. qu. What works in naturall things are forbidden unto spirits to doe and how Satan two wayes maketh things to appeare that are not 17. qu. Whether Satan can raise the spirits and soules of the dead where these particulars are handled of the fabulous reports of the Heathen of the imagined force of Necromancie 2. Reasons against Necrâ—mancie 3. In what cases the dead have been raised and appeared 18. qu. Why Satan doth counterfeit the spirits of the dead 19. qu. Of the divers kinds of miracles 20. qu. Of the difference betweene true miracles and false 21. qu. Whether the Sorcerers brought forth true serpents 22. qu. By what meanes Satan deluded Pharaoh with a shew of serpents 23. qu. Why the Lord suffered the Sorcerers of Egypt to shew such contrarie signes 24. qu. VVhether Pharaoh being deceived by the Magicians false signes be thereby excusable 25. qu. Of the number of the plagues of Egypt 26. qu. Of the greatnesse of the plagues of Egypt how the Egyptians were every way punished 27. qu. Where the plagues of Egypt and to what place they were sent at the first 28. qu. At what time the plagues were sent upon Egypt 29. qu. In what time all the plagues were finished 30. qu. Whether the good Angels or the Lord were the ministers of the Egyptian plagues 31. qu. For what ends and causes the Lord wrought such wonders in Egypt 32. qu. Who were exempted from the plagues of Egypt 33. qu.
Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that misliketh Augustins distinction 18. qu. How God is said to harden the heart
Secondly Iacob putteth on sackcloth which was a ceremonie used in the East Countreyes to testifie their humility as Benhadads servants presented themselves before the King of Israel with sackcloth about their loines and ropes about their necks suing for pardon 1 King 20. Perer. QUEST XXVIII Who were those sonnes and daughters that comforted Iacob Vers. 35. THen all his sonnes and daughters rose up c. 1. These were not properly Iacobs daughters as the Hebrewes imagine that with every sonne Iacob had a daughter borne which they afterward married for such marriages the world being now multiplied were not in use among the faithfull Mercer 2. Neither could Iacobs sonnes the eldest not exceeding twenty foure or twenty five yeares not above seven yeares elder than Ioseph have daughters of that age able to comfort their father as Musculus thinketh they were therefore Iacobs sonnes wives that were his daughters in law 3. Neither did Iacob refuse to bee comforted because as the Hebrewes thinke where wee know certainly of the death of our friend we cease mourning but not where it is uncertaine whether they be dead or no for Iacob did perswade himselfe here that some wilde beast had devoured Ioseph but the greatnesse of his griefe would admit no consolation Mercer 4. We see the hard and cruell hearts of Iacobs sonnes that willingly did suffer their father to continue in this griefe and that with fained words they seemed to comfort him concealing the truth Luther 5. So it is added his father wept for him not Isaack who indeed was yet living as some thinke Aben Ezra Iun. But Iacob mourned for Ioseph his brethren mourned not but the father sorroweth for his sonne Muscul. QUEST XXIX Potiphar how he is said to be an Eunuch Vers. 36. TO Potiphar an Eunuch of Pharaohs 1. This Potiphar was not indeed an Eunuch or gelded man as the Septuag reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he had a wife and a daughter married afterward to Ioseph 2. Neither for the same cause can that conceit of R. David have any likelihood that Potiphar was an Eunuch in part as retaining still the nerve or sinew though not the other instruments of generation 3. Neither is there any ground of that tradition of the Hebrewes that God caused Potiphars privie parts to wither and drie up because he thought to abuse faire Ioseph to his filthy lust 4. But whereas Eunuches were at the first used by Kings and Princes to wait upon their Queenes Esther 2.14 and so were as the Chamberlaines and neare unto their persons as Harbonah was to King Assuerus Esther 7.9 Hence the name of Eunuch was taken generally to signifie a Courtier Prince or great man toward the King as the word is used 2 King 8.6 The King commanded an Eunuch or one of his Princes to restore unto the Shunamite her lands and in this sense is Potiphar called an Eunuch that is one of Pharaos princes or courtiers as the word Saras signifieth sic Chal. Mercer Iun. with others QUEST XXX What officer Potiphar was to Pharao PHaraos chiefe Steward or master of the guard 1. For we neither reade with the Septuag Pharaos chiefe cooke although the word tabach be sometime used in that sense 1 Sam. 9.23 which reading Iosephus Philo and Ambrose follow 2. Neither yet was he Pharaos chiefe steward as some reade B.G. 3. Nor the chiefe captaine of his souldiers as both the Chalde and Hierome translate 4. But seeing the word tabach signifieth to kill and so the word is indifferently applyed both to Cookes and Butchers that are the slaughter men of beasts and to souldiers that kill men in battell and executioners that put men to death that are condemned by the law It appeareth that this Potiphar had the chiefe charge of those that were adjudged to imprisonment or death as Pharaos two officers his chiefe Baker and Butler were committed to his charge Gen. 40.3 and so may be well thought to be the chiefe Marshall or Captaine of the Guard unto Pharaoh Iunius Mercerus 4. Places of Doctrine 1. Doct. The father is as the Sunne and chiefe in the house Vers. 9. THe Sunne Moone and Stars did reverence unto me c. Ioseph by the Sunne and Moone understandeth his father and mother The father then of the house by Gods ordinance as the Sun from whom the wife as the Moone the children as Stars must receive their light and direction in every family Muscul. for the Apostle saith concerning wives If they will learne any thing let them aske of their husbands at home 1 Cor. 14.35 and concerning the rest the same Apostle saith Having children under obedience with all honesty 1 Timoth. 3.4 2. Doct. The Prophets did not forsee all things but what was revealed unto them AGaine he dreamed c. Ioseph as Bernard well noteth did by the spirit of prophecie foresee his exaltation yet his humiliation and captivity was not declared unto him though this was nearer than the other tractat de gradib humilitat Whereby we see that the Prophets did not foresee all things neither had they a propheticall spirit residing with them whereby to foretell what they would but they onely knew those things which it pleased God to reveale unto them as the Prophet Ieremie at the first did not perceive the falshood of the Prophet Hananie that prophesied of their returne from captivity after two years but wished that it might fall out even so till the word of God came unto him Ier. 28.6.12 3. Doct. True obedience followeth not the words but the minde of the commander Vers. 7. IOseph went after his brethren and found them in Dothan c. Yet his father sent him onely to seeke them in Sechem vers 12. Ioseph sheweth his prompt obedience in not strictly tying himselfe to his fathers words but fulfilling his minde Iacob spake but of Sechem to Ioseph but he knowing that it was his meaning that hee should seeke out his brethren followeth after them to Dothan that hee might finde them out Muscul. by which example we are taught what kinde of obedience is most accepted with God not to keepe onely the letter of the law as the Scribes did whose corrupt glosses our Saviour confuteth Matth. 5. but to observe the true meaning and sense thereof 5. Places of Confutation 1. Confut. The Latine text corrupt and not justifiable Vers. 2. WHen Ioseph was seventeene yeares old The Latine text readeth most corruptly When Ioseph was sixteene yeare old which reading Perer. would justifie by these reasons 1. The Latine text understandeth sixteene yeares complete the Hebrewes seventeene yeares now but begun 2. He thinketh that the Latine translator set downe divers things whereof no reason can bee given not without the secret instinct of the spirit Pererius disput 1. in Gen. cap. 37. Contra. 1. It is the manner of the Hebrewes when they set downe a number of yeares to make the account by full and complete yeares as is manifest by the phrase here used He
requiring this as a reward and recompence for this good tidings But by this he sheweth the certaintie of the Butlers good successe and favour with the King that if he made but mention of him to Pharaoh he might be delivered neither doth he aske this as a reward but taketh this occasion to do himselfe good for it is lawfull for a man to use all honest meanes for his libertie as the Apostle saith Art thou called being a servant care not for it yet if thou canst be free use it rather 1 Cor. 7.21 Calvin 3. It may be that Ioseph was some what too confident upon this meanes as though this were the way that God had appointed for his deliverance and therefore God would exercise Iosephs patience still so that Ioseph failed not in diffidence and distrust in betaking himselfe to the meanes but rather herein that he limiteth Gods providence both for the meanes and the time that even now and by this meanes he hasteth to be delivered Calvin Mercer QUEST IIII. How Ioseph is said to be stollen away Vers. 15. I Was stolen away by theft out of the land of the Hebrewes 1. This theft was not committed by the Ismaelites who bought Ioseph for their money but by his owne bretheren who committed a theft two waies both because they sold a freeman not taken in battel nor brought into bondage which by Moses Law was punished with death Exod. 21.16 and in that they did robbe their father of his child Perer. 2. Hebron is not here meant by the land of the Hebrews as Ramban because that was the principall place of abode for Abraham Isaack and Iacob but the land of Canaan is thus called where the Hebrewes dwelt which Ioseph so calleth rather than Canaan because he abhorred to be counted of that nation Mercer QUEST V. How the chiefe Baker his head is said to be lifted up 〈◊〉 leavied Vers. 19. WIthin three daies Pharaoh shall take thine head from thee or leavie thine head off from thee c. 1. Iunius readeth thus Pharaoh numbering thee shall cause theâ— no more to be numbered and hee referreth it as before to the removing or taking away of his pegge which he taketh for his head out of his hole or place in the table but this seemeth to be too curious 2. Neither with some other doe I thinke that the chiefe Baker was beheaded for the text saith he was hanged upon a tâ—ee which needed not if he were first beheaded 3. Some make the meaning of the phrase to be this that Pharaoh would take away his life from him and the Latines say capite plecti to lose the head that is to be put to death hence they are called capitall crimes that are punished by the losse of the head or life Mercer 4. The most reade shall take thine head from thee but he was hanged not beheaded 5. Some thinke he was first beheaded and then hanged as the manner is yet in some countries Osiand But in that the Butlers head was lift up as well as the Bakers vers 20. this phrase doth not shew his punishment for then the effect vers 20. should not answer to the prophecie 6. Some understand it of his hanging that his head was lift up upon him as our Saviour calleth his hanging upon the crosse his exaltation or lifting up Ioh. 3.14 Pellican But this cannot be the meaning because the same phrase is used both of the Butler and Baker 7. This therefore is the sense that Pharaoh should lift up his head aloft out of prison and cause his name to be rehearsed and so his head to be leavied among the rest of his servants and take cognizance of both their causes but the one he should hang and restore the other So Ioseph doth foretell unto them three things whereof the first the leavying of the head and examining their cause is common to them both the other two things are peculiar to either the Butler shall be restored to his office and minister the cup to the King vers 13. the Baker shall be put from his office and no more reckoned or leavied among the officers and be hanged this then is the true reading of the words Pharaoh shall leavie thine head from upon thee that is that no more leavying or reckoning be made upon thee which words may be supplied by the contrarie vers 13. and the exposition of the praeposition ghal used there to thine office and mâ—ghal from off expressed here doe insinuate as much so also the same word meghaleca from off thee is used in the end of this verse and Deut. 8.4 Thy garments 〈◊〉 not waxe old from off thee that is to be no more upon thee and so to be used by thee QUEST VI. Whether Ioseph used any preamble to his interpretation Vers. 19. THe birds shall eat thy flesh 1. It is like that Ioseph being to deliver so hard an interpretation of the Bakers dreame did use some preface to excuse himselfe as Philo bringeth him in thus speaking Vtinam tale somnium non vidisses c. I would thou hadst either not seene this dreame or not declared it to me and it is not unlike but that Ioseph used some such preparation as Daniel did when he was to expound Nebuchadnezzars dreame The dreame be to them that hate thee and the interpretation thereof to thine enemies Dan. 4.16 2. This hanging of malefactors upon a tree seemeth to have beene an ancient punishment and it was counted a most ignominious death and therefore Saint Paul setteth forth the great humilitie of Christ that humbled himselfe even to the death of the crosse Philip. 2. The Latine translator readeth he shall hang thee on the crosse which kinde of death was used also among the Romanes as Tully saith Facinus est vincire civem Romanum scelus verberare quid dicam in crucem tollerâ— It is a great offence to binde a Citizen of Rome a greater to beat him the greatest to set him on the Crosse Cicer. Verrem 7. 3. Such as were hanged to death among the Israelites by the law were to be taken downe and buried the same day Deut. 21.23 But it seemeth that this use was not observed among the Gentiles but their bodies did hang to be meat to the fowles of the ayre Perer. which may be noted as a great judgement of God when the Lord suffereth his owne image in man to be so defaced and his flesh to be given for meat to the fowles and beasts whose flesh is appointed to be mans food as the Lord threatned against Ieroboam and his house that they which died in the Citie should be eaten of dogges they which died in the fields should be devoured of the fowles of heaven 1 King 14.11 Muscul. QUEST VII Whether lawfull to keepe the memorie of the birth-day Vers. 20. PHaraohs birth-day 1. This was a very ancient custome to celebrate the birth-daies of Kings and Princes both among the Medes and Persians as witnesseth Xenophon lib.
Septuagint in some copies reade Goshen in Arabia for then Iacob should have beene further off than in Canaan 2. Neither was this the Countrey called Thebais bordering upon Ethiopia as Hierome thinketh for that had beene too long a journey for Iacob 3. But this Goshen was situate betweene Nilâ—â— and the red sea bordering upon Canaan not far from On where Iosephs chiefe habitation was or this country was both fruitfull and therefore fit for cattell it was confined upon Canaan and lay best for Iacobs journey it was not far from Ioseph so that he might see to his fathers wants it was a country separate from the rest of Egypt and fittest for Iacob because the keepers of sheepe were an abhomination to the Egyptians Iun. Mercer QUEST VI. In what sense Ioseph saith my mouth speaketh Vers. 12. YOur eyes doe see that my mouth speaketh c. 1. Not that he shewed them his circumcision as Rasi 2. Or because by his mouth that is his word and authority all things were done as R. Levi. for these had beene no certaine demonstrations that he was Ioseph 3. But either because he spake unto them in the Hebrew tongue without an interpreter and after their owne pronuntiation as Ramban Vatablus Iunius as also for that he with his owne mouth had declared such things unto them as were not knowne to any other beside themselves Mercer QUEST VII When Pharaoh promised the best of the land why and in what sense Vers. 18. I Will give thee the best of the land of Egypt 1. Pharaoh was glad when he heard of Iosephs brethren and his servants and maketh this liberall offer not so much because as the Hebrewes imagine whereas Ioseph was thought to be a man of a base and servile birth he is now knowne to come of a good stock and parentage but Pharaoh sheweth hereby his great love to Ioseph in this rewarding his kindred 2. Neither need we to say with Calvin that this offer was made by Pharaoh before Ioseph promised the land of Goshen to his brethren though it be set downe after for Ioseph doubted not but that Pharaoh of his princely love and liberality would confirme his grant 3. Lyranus noteth this speech of Pharaoh to be prophetical because afterwards it came so to passe that the Israelites had the best things of Egypt when they departed thence but Tostatus misliketh that collection because the Israelites had not the best things of all the land of Egypt but only of those Egyptians that dwelt among them and beside the vulgar Latine thus reading I will give thee all the goods of the land of Egypt doth depart from the Hebrew text where no mention is made of all but only I will give thee the best of the land of Egypt c. QUEST VIII The meaning of these words let not your eie spare your stuffe Vers. 20. LEt not your eye spare your stuffe 1. The meaning of which words is not either as the Latine vulgar text hath leave nothing of your stuffe 2. or as some Hebrewes let not your eye have pittie of your stuffe because you should leave it behinde but bring all with you and load your carts with it for this sense agreeth not with the reason which is added For the best of all the land of Egypt is yours 3. Neither is the meaning as Mercerus giveth the sense carry what you will carry and leave the rest for thus a contrary sense should be gathered of the same words 4. But he saith thus much in effect let it not grieve you because of your stuffe that you shall leave behinde for you shall finde enough in Egypt Iun. and therefore our English Bibles reade well in this place regard not your stuffe QUEST IX Of the change of rayment and silver which Ioseph gave to his brethren Vers. 22. HE gave to them all change of raiment 1. Not double garments as Hierome and the Septuagint reade for then Benjamin should have had not five but ten suits of raiment that had five times so much as the rest but they had better garments given them to change their old apparell with which before they had rent for griefe Gen. 44. and so change of garments is taken for single vestures Iud. 14.19 where Sampson slew thirty Philistims and gave so many change of raiment to his thirty companions Vatabl. 2. Whereas Ioseph giveth to Benjamin 300. sicles of silver the Hebrewes note that whereas Ioseph was sold for thirty sicles he therefore giveth to Benjamin as much as all the other ten had for their shares when Ioseph was sold ex Mercer But neither was Ioseph sold for thirty but twenty sicles neither yet had every one for his share twenty sicles much lesse thirty but the sum of twenty sicles the price which was set upon Ioseph was divided among them all they therefore in this curious collection are much deceived 3. Ioseph gave these great gifts to his brethren but especially to Benjamin not so much to testifie his love unto them as that hereby they might perswade their wives and others of the truth of their message to make them more willing to leave Canaan and goe downe to Egypt Calvin QUEST X. How Ioseph is said likewise to send to Iacob Vers. 23. VNto his father likewise he sent c. 1. This is neither to be referred simply to that which followeth that Ioseph sent after the same manner to Iacob that is ten hee asses c. as Raâ—i Mercerus for that was not after the same manner 2. Neither as Ramban hath it relation to the vittaile which Ioseph gave his brethren for their money vers 21. that so he sent to Iacob also the like vittaile for his money 3. But it hath reference to that which immediatly went before that as he gave money and raiment to Benjamin so he sent in the same proportion to Iacob and moreover he sent ten hee asses c. Vatabl. Iunius and so the Latine translator well expoundeth addens ei c. he added moreover ten asses c. QUEST XI Why Ioseph chargeth his brethren not to fall out by the way Vers. 24. FAll not out by the way The word is ragaz which signifieth to be afraid to be moved or troubled 1. Ramban expoundeth it that they should not beare any trouble by the way because they were laden with so much riches for Iosephs name and authority should be their protection 2. Some thinke that Ioseph biddeth them agree because brethren are apt to fall out 3. Some because travellers by reason that their bodies were distempered with their journey and are often provoked by their mutuall talke and communication doe many times fall out Thom. Anglic. 4 But Ioseph knew how they would wrangle in the way about himselfe and his selling into Egypt one laying the fault upon another for Ruben consented not at all Iudah gave counsell to sell him being unwilling he should perish the rest conspired his death therefore he giveth them this
beside he reckoneth Manasses and Ephraim which came not downe with Iacob but were in Egypt Perer. in Genes 46. numer 25. Contra. 1. It is untrue that Phares and Benjamins sonnes were then unborne at Iacobs going downe into Egypt I have shewed before quast 9. how it is not unlikely but they might very well be all then borne otherwise Moses words should not be true all the soules which came with Iacob into Egypt vers 26 if these came not with him 2. Ephraim and Manasses came not downe with Iacob and therefore they are not in the first number of 66. but they were borne before Iacob descended not afterward and therefore are fitly comprehended in the other account of 70. 3. Wherefore seeing the Septuagint reade 75. Moses numbreth but seventy in all eyther Moses must be in an error or they for both cannot agree with truth 6. Places of morall use 1. Mor. Not to take a journey in hand without prayer Vers. 1. IAcob offered sacrifice to God Iacob would not take this long and perilous journey in hand but first he calleth upon God to consult with him and prayeth that his journey bee prosperous which example teacheth us not to enterprise any journey or to take in hand any businesse of waight without prayer Muscul. so did Abrahams servant Gen. 24. so did Iacob Gen. 28. 2. Mor. To provide as much as in us lieth not to be chargeable to others Vers. 6. THey tooke their cattell and their goods Though Pharaoh sent them word to take no care for their stuffe yet they provided having of their owne to be as little chargeable as they might to others not like to some that are carelesse for themselves and rely altogether vpon the helpe of others Muscul. this made S. Paul to labour with his owne hands that he should not be grievous to others although it was their dutie to maintaine him 2 Cor. 11.8 3. Mor. The hatred of the world maketh us cleave faster to God Vers. 34. EVery sheepe-keeper is an abomination to the Egyptians God turned the hatred of the Egyptians to their great good for by this meanes they had a place provided by themselves where they might quietly serve God Calvin so when the righteous are hated of the world it causeth them to sequester themselves from the vaine delights thereof and cleave more nearely to God as the prophet David did when his enemies hated him but I gave my selfe to prayer Psal. 109.5 CHAP. XLVII 1. The Method and Argument FIrst in this chapter is set forth the manner of entertainment of Iacob and his sonnes at Pharaohs hands and Iosephs First concerning Iacobs sonnes Ioseph presenteth five of them before the king vers 2. 2. Then they make their request vers 3 4. 3. Pharaoh granteth it vers 5.2 Concerning Iacob he first saluteth Pharaoh 2. Communeth with Pharaoh about his age vers 9.3 taketh his leave 4. Ioseph placeth his father and brethren in the land of Rameses and nourisheth them vers 11.12 Secondly there is declared the extremity of famine and dearth in Egypt 1. They gave all their money for corne vers 13 14. 2. They sell all their cattell and goods for food vers 16 17 18. 3. They sell themselves and their grounds for bread vers 19 20. to v. 27. In this last sale these particulars are expressed 1. Ioseph taketh possession of their grounds by removing of the people from one place of the land to another vers 21. 2. The immunity and priviledge of the princes or priests 3. The covenant that Ioseph maketh for the fift part of the increase and the peoples consent vers 23. to 26. 3. The law established vers 26. Thirdly concerning Iacob there is set forth 1. The time of his dwelling in Egypt and his age vers 27 28. 2. The promise and oath which Ioseph maketh to Iacob to burie him with his fathers in Canaan and Iacobs thankefulnesse to God vers 30.31 2. The divers readings v. 2 he tooke the last of his brethren H. G. P. from his brethren S. of the company of his brethren â— part of his brethren T. G. michtsah a part or end v. 10. Iacob blessed the king H. blessed Pharaoh câ—t v. 12. giving food to every one H. wheate by the body S. providing bread according to every ones family C. nourished them with bread even to the young children G. with bread to the mouth of the little ones â— that is as put into their mouth T. as the father of the house he provided bread for all from the great to the small v. 13. there was no bread in all the world H. in all the land 〈◊〉 v. 13. the land of Egypt and Canaan oppressed with famine H. famished B. G. failed or fainted because of the famine C. S. were mad or at their wits end because of the famine T. labah to be mad to faile that is they did murmure or were mutinous because of the famine v. 18. that we be not destroyed of my Lord. S. we will not hide from my Lord. cat v. 21. and he made the people servants to Pharaoh S. H. he removed the people from citie to citie or into â—â—â—taine cities caet v. 2â— the land of the officers or governours bought he not T. the land of the priests cat he cohen signifieth both a prince and priest v. 22. the priests had a portion out of the common barns H. of Pharaoh cat v. 27. and the Israelites dwelt in Egypt T. and Israel dwelt cat v. 28 and he lived· H. and Iacob lived caet v. 31. he worshipped upon the top of his rod. S. he worshipped toward the beds head B. G. prayed toward the beds head C. Bowed himselfe upon the pillow T. caet mittah with cametz signifieth a bed mitteh with three pricks a rod the Apostle followeth the reading of the Septuagint Heb. 11. which translation was then of great authority in the Church the sense being not much differing 3. The explanation of doubtfull questions QUEST I. Which five of his brethren Ioseph preferred to Pharaoh Vers. 2. Ioseph tooke part of his brethren 1. Because the word here used chetzah signifieth an end or extreame part some thinke that Ioseph tooke five of the uppermost or chiefest of his brethren in person and wisdome sic Lyran. Tostat. so is the word used Iud. 18.2 where the children of Dan sent out five of their strongest men 2. Some thinke he tooke five of the lowest or meanest that Pharaoh should conceive no liking to make them courtiers sic Oleaster but the word here signifieth not an end or extremitie but only a part as shall be shewed 3. Some say that beside Iudah Ioseph tooke one of every of Iacobs wives sonnes that he should not be partiall Cajetan but that is uncertaine 4. Some Hebrewes goe yet further and shew which five they were namely Ruben Simeon Levi Isachar Benjamin five of the weaker sort and therefore their names are not doubled or
give◠to Ioseph we doe learne that the bodies of the Saints ought in comely and reverent sort to be brought to the grave as the brethren that feared God carried Steven to be buried with great lamention Act. 8.2 5. Doct. Of the lawfulnesse of an oath Vers. 31. ANd he sware unto him It was lawfull for Iacob in some serious and weighty matter to enquire an oath and for Ioseph to performe it for men are mutable and therefore may be bound with an oath and though Ioseph might otherwise have fulfilled his fathers will yet it was not amisse that he should be more straitly bound we see then the lawfull use of an oath against the errour of the Anabaptists which allow not Christians to take an oath for the Apostle saith An oath for confirmation among men is an end of strife Heb. 6.16 5. Places of Confutation 1. Confut. Against the corrupt Latine translation of this place Vers. 31. ISrael worshipped toward the beds head not as the vulgar Latine readeth he adored the top of his rod Heb. 11.21 which translation differeth both from the Latine in this place which thus interpreteth he worshipped turning toward the beds head and from the Septuagint which readeth he worshipped or bowed himselfe ùpi to ácron upon the top of his rod or staffe the Latine text corruptly leaveth out the preposition ùpi upon but it differeth most of all from the Hebrew which standeth thus he worshipped toward the beds head from which reading the Septuagint doe varie in these two points first in adding the word à ute his which is not in the Hebrew secondly in mistaking the word for mittah a bed reading mitteh a rod both which words are derived of natah which signifieth to extend or stretch forth because a man doth stretch himselfe upon his bed and on his staffe Wherefore we see what a simple ground the Rhemists have to prove by this corrupt Latine text that creatures may be adored annot Hebr. 10.21 there being no such thing in the Hebrew Greeke or Latine text in this place that Iacob adored his rod. Further the like ground had Hadrianus the Pope as hee is cited in that erronious Councell the second Nicene who by this text would prove the adoration of Images with relation to their protipa that is the presidents patterns or patrons of those Images because say they the adoration which Iacob gave to this rod he intended it to Ioseph whose rod and scepter it was for Iacob worshipped not either his owne staffe or Iosephs scepter but toward the beds head worshipped God 2. Confut. That the Latine text is not authenticall FUrther whereas the Apostle seemeth to follow the translation of the Septuagint rather than the Hebrew text the Rhemists doe infer thereupon that after the same manner the vulgar Latine text may be received as authenticall though it doe varie from the Hebrew ibid. Contra. 1. The Apostles indeed doe sometime follow the Septuagint because it was a common translation and of great authority but they therein neither approve their errors nor yet make it of equall authority to the originall citing only such testimonies wherein the Greeke translation keepeth the sense though not the words as in this place whether we say Iacob leaning upon his staffe or turning to the beds head worshipped the principall sense is kept that Iacob worshipped God especially seeing the same word with very little alteration in the points signifieth both a bed and a rod or staffe 2. Hieromes observation then is good though Pererius without cause misliketh it Diligentius observandum est c. It is to be diligently observed that where the Apostles and Evangelists doe cite testimonies out of the old testament they follow not the words but the sense and where the Septuagint differ from the Hebrew they expresse the Hebrew sense for the Apostle in this place keepeth the Hebrew sense that Iacob worshipped God leaning upon his bed and staffe for it is true that Iacob did both that he reared himselfe upon his staffe towards the beds head 3. The Apostle then rather expoundeth than alleageth that text for he nameth Iacob whereas Moses saith Israel he speaketh of Iacobs worshipping when he had blessed his children but here Iacob worshippeth before he blessed them 4. This then is no good argument the Apostles follow the Septuagint where they keepe the Hebrew sense though not the words Ergo the Latine text must be received where it differeth both in sense and words from the originall 6. Places of morall use 1 Mor. That none should live idly without some honest trade or vocation Vers. 3. WHat is your trade or what is your worke Pharaoh as a prudent Prince examineth Iosephs brethren of their manner of living and occupation by the which question it appeareth that he condemned all idle persons that lived without any trade and it is the part of good Magistrates straitly to fift and examine all such as spend their time unthriftily not in any profitable labour according to the Apostles doctrine that they which doe not worke should not eat 2 Thes. 3.10 Muscul. 2. Mor. A poore life in the Church of God is to be preferred before the pleasures of the world Vers. 3. THy servants are shepherds Ioseph taught his brethren thus to say that they might dwell apart by themselves and not be imployed in Pharaohs court or in the affaires of the kingdome they did choose rather to live as poore shepheards in the service of God than to be in the kings Palace as strangers from the Church and houshold of faith though Ioseph had a speciall grace given him of God not to be corrupted with that place of honour yet he saw it not to bee meet nor convenient for his brethren Calvin so the Prophet David saith A day in thy courts is better than a thousand elsewhere Psal. 84.10 Moses likewise did choose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 3. Morall Men called to honour should not despise their parents Vers. 7. IOseph also brought Iacob and set him before Pharaoh Ioseph though of honourable place in Egypt yet was not ashamed of his poore aged father but presented him to the King to this Ioseph many are unlike in these dayes that thinke it a disgrace unto them to acknowledge their poore parents Muscul. So did not David who brought his father and mother to the King of Moab to keepe them and provide for them 1 Sam. 22.4 as Ioseph here setteth his father before Pharaoh 4. Morall Our life here is but a pilgrimage Vers. 9. THe dayes of the yeares of my pilgrimage Thus not only Iacob but the rest of the fathers counted themselves but as strangers and pilgrims in the earth and thereby declared that they sought a Countrey Heb. 12.13 14. So the Apostle againe saith We have not here a continuing Citie but seeke for one that is to come Heb. 13.14 and therefore we
worthie si quis salva fide refugiat periâ—ulum instans If one not violating his faith doth shun the instant danger unlesse we will say that Christ when he escaped out of their hands that sought to stone him did it of feare Luke 4. But I rather preferre the 7. exposition before touched QUEST XXII Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath beene made of that place to the Hebrewes it shall not be amisse briefly to shew the meaning of those other words of the Apostle vers 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt 1. We refuse here the exposition of Lyranus that he calleth the rebukes of Moses the rebukes of Christ because by faith foreseeing what Christ should suffer hee by Christs example was confirmed to endure the like for in this sense they are Moses rebukes rather than Christs 2. Neither are they called Christs rebukes because they were such as Christ commendeth Blessed are they that suffer persecution for righteousnesse sake Matt. 5. 3. or for that Christ was to come of that people and therefore their rebukes are counted the rebukes of Christ Cajetan 4. or because Moses was a figure of Christ and suffered the like rebukes because that as Moses left the Court and palace of Pharaoh to be partaker of the afflictions of his people so Christ descending from heaven tooke upon him our infirmities Oecumenius Theophylact. 5. But they are called Christs rebukes because he suffereth in his members and accounteth their afflictions as his owne in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake which is the Church Col. 1.24 QUEST 23. Why Pharaoh sought to slay Moses Vers. 15. PHaraoh heard of this matter and sought to slay Moses The causes why Pharaoh sought Moses life Iosephus alleageth to be these three 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians 2. They feared him as like to be one that aspired to great matters and might seeke some innovation and change in Egypt 3. The Egyptian Priests did prophesie of him that he was like to prove very dangerous to Egypt By these meanes the King was incensed against him But I rather approve that which Philo writeth that Pharaoh was not so much moved against Moses for the death of one Egyptian as for that by this he perceived that Moses was a friend and favourer of the Hebrewes whom he accounted his enemies and an enemie to the Egyptians his subjects and friends Philo lib. 1. de vita Mosis QUEST XXIV The causes why Moses lived in exile and banishment 40. yeares Vers. 15. THerefore Moses fled Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham and that tenne yeeres onely remained of the affliction of the people which was to continue 400. yeeres in one place and other Genes 15.13 Moses thought to prevent the time there being but tenne yeeres to come and therefore God punished his presumption with fortie yeeres exile But this cannot stand with the Apostles testimonie of Moses that by faith he forsooke Egypt if it were a worke of faith how could it be a punishment for his presumption Therefore the causes of Moses flight and exile are better touched by Ferus 1. That the people should not depend upon man but trust in God for their deliverance 2. That Moses might be weaned altogether from the pleasures of Egypt and delicate life in Pharaohs Court 3. That he might be taught that the deliverance of Israel should not be by sword or strength but by the spirit of God 4. To punish the peoples ingratitude for not more thankfully accepting of this benefit that God had stirred them up a deliverer for not onely this Hebrew whom Moses rebuked rejected his calling but generally all the people made light of it as S. Stephen sheweth Act. 7.25 QUEST XXV Of Midian what countrie it was and where situate Vers. 15. ANd dwelt in the land of Midian 1. This was the chiefe Citie of the Midianites so called of Midian one of the sonnes of Keturah by Abraham it was situate in Arabia upon the red sea as Iosephus 2. Hierome saith there were two Cities of this name one on the South part of Arabia by the red sea the other by Arnon and Arcopolis the ruines whereof were to be seene in his time 3. The whole Countrie was called Arabia where the Midianites Amalekites Israelites dwelt together Philo. And these Arabians were called Petrei of their metropolis or chiefe Citie Petra Borrh. 4. This Midian was not farre from Mount Sinai for thereabout did Moses keepe his father in lawes sheepe Exod. 3. and thither came Iethro with Moses wife and children and S. Paul placeth Sinai in Arabia Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication Numb 25. These Midianites oppressed Israel seven yeeres of whom Gideon slew 135000. Iud. 8. QUEST XXVI Rehuel Iethro Hobab whether the same Vers. 18. ANd when they came to Rehuel their father c. This Rehuel was not the same with Iethro as the Septuagint and Latine translator here read Iethro and as Hierome thinketh they were two names of the same man 2. Neither had he foure names Iethro Rehuel Hobab Keni as Thostatus Lyranus for Hobab was the sonne of Rehuel Numb 10.29 and hee was called Keni of his nation and countrey because he was a Kenite Numb 24.21 Iunius 3 Pererius also is deceived thinking that Hobab was not Moses father in law but his wives brother and his father in lawes sonne because saith he Moses father in law departed from them at Mount Sinai Exod. 18. but Hobab staied with them still and was their guide in the wildernesse Numb 10.31 But Pererius herein erreth also for these two stories of Iethro and Hobab Exod. 18. and Numb 10. must be joyned together they were both one man and hee tooke his leave of Moses as it is shewed Exod. 18. but he returned againe unto them before they departed from Sinai to be their guide as Moses requested Numb 10. and it is like he brought his kindred and family with him because the Kenites are read afterward to have cohabited with Israel Iudg. 1.16.4 Wherefore Rehuel was grandfather unto Moses wife called also their father after the manner of the Hebrewes Iethro and Hobab are the same for they are both said to be the father in law of Moses Exodus 18. and Num. 10.29 and Hobab and Iethro was the sonne of Rehuel ibid. Iun. QUEST XXVII Whether Rehuel were Prince and Priest of Midian Vers. 16. ANd the Prince of Midian c. The Hebrew word is Cohen which signifieth both Prince and Priest and one that is preferred or exalted in any office or authoritie as Davids sonnes are called cohanim
〈…〉 quodâ—â— futurum est I am whatsoever was is and is to come And Thaâ—â—s Mileâ—â—us being 〈◊〉 what God was said Quod semper est neque principium habâ—ns neque finem That which alwayes 〈◊〉 having neither beginning nor end Plutarch also writeth that it was written in the doore of the Temple of Apollo 〈◊〉 T is es Thou art And Plato in Timaec saith Id solum esse quod est prorsus immutabile That only is said to be which is immutable but those things which are mutable and changeable may rather be said not to be than be For these and other such divine sentences in Plato some have thought that Plato either had read himselfe the bookes of Moses or had conferred with some Hebrewes while he sojourned in Egypt And this seemeth to be the more probable because Aristobulus who flourished in the time of the Macchabees writing to Ptolemer Philomâ—tor saith that Moses bookes were translated into Greeke before the time of Alexander the Great and that Pâ—tlhagoras and Plato had received many things from thence Clearchus also one of Aristotles schollers testifieth that Aristotle had conference with a certaine Jew a wise and learned man of whom he learned many things Ex Pererio QUEST XXVI Of the name of God Iehovah whether it be ineffable Vers 15. IEhovah the God of your fathers c. this is my name for ever c. 1. The Hebrew Cabalistes will have the word gholam being here written without vaâ— not to signifie for ever but rather hid whence they would gather that the name of Iehovah is ineffable and not to be uttered But beside that not gholam but ghalum with shâ—erk signifieth hid the words following unto all ages doe shew that it must be here read for ever the latter words expounding the former Indeed the name Iehovah is ineffable but in regard of the signification thereof for who can declare the essence of God not of the letters or syllables Simler 2. This name Iehovah signifieth the same with Eheje being added as more usâ—all and better knowne and it betokeneth two things principally both the eternity and alwayes being of God and his cause of being to all other things both efficienter formaliter and finaliter as the efficient cause from whom the formall through whom the finall for whom all things are Iun. 3. And this name Iehovah betokeneth Gods power in his goodnesse and truth the first in being able the second in being gracious and willing the third in being constant to fulfill his promises Borrhaius 4. This name Iehovah iâ— alâ—o incommunicable to all other Elohim is given sometime to Angels sometime to Judges upon earth But Iehovah is peculiar to God and therefore the Messiah is very God to whom this name is given in Scripture 5. Beside some Hebrewes thinke that the Messiah should at his comming reveale and make knowne this name of Iehovah to the world and so our Saviour commandeth his disciples to baptise else in the name of the Father Sonne and holy Ghost which name of the Trinitie is comprehended in Iehovah Simler The first letter Iod they would have to signifie the Father the second â—e the Sonne the third being vaâ— the holy Ghost and the second he the humanity of the Sonne Osian QUEST XXVII Why Moses is bid to gather the Elders together Vers. 16. GOe and gather the Elders 1. The Elders not in age for such a great number of aged folke among 600. thousand could not well be gathered together Simler But the Elders in office either for government or instruction which president Moses followeth Chap. 12.21 and Chap. 19.7 Iun. For although their state was now confused and out of order which was afterward by Moses reduced to a perfect forme yet there was a kinde of government among them in Egypt as may appeare chap. 5. where officers of their brethren were set over them Simler 3. The elders therefore must first be acquainted with the Lords message both because it was not safe to impart it to the ignorant and unruly multitude who would have given no great regard Pellican as also that the Elders and rulers by their example and perswasion might draw the rest Ferus QUEST XXVIII Why they make request but for three dayes journey Vers. 18. LEt us goe three dayes journey in the wildernesse 1. In that they went further than three dayes journey they did Pharaoh no wrong for they were not his subjects but he usurped authority over them and beside they therein followed the Lords direction that went before them 2. Yet notwithstanding they dealt not deceitfully with Pharaoh for it was not necessarie that they should impart their whole councell to their enemies the truth is not wholly at all times to bee uttered it may in part bee concealed as the Lord gave Samuel instruction when he went to anoint David 1. Sam. 16. Iuniuâ— 3. The Lord therefore would have them cautelously and prudently to propound their message that they would goâ— but three dayes journey and into the wildernesse which was in some sort under Pharaohs jurisdiction that the request being so reasonable if Pharaoh should deny it he might be left without excuse Ferus QUEST XXIX How the people is said not to have sacrificed in the wildernesse THat we may sacrifice unto Iehovah Yet the Prophet Amos denieth that they sacrificed unto God in the wildernesse for the space of 40. yeeres but carried the tabernacle of Moloch Amos 4.26 and Act. 7. This then is to be understood not simply and absolutely but in part that they did not sacrifice unto God as they ought but that many of them were Idolaters and polluted with the superstitions of Egypt so the Lord denieth that he required of them to tread in his Courts Isay 1.12 or to offer sacrifice and yet he commanded such things so he saith I will have mercie and not sacrifice that is not sacrifice alone without mercie Simler QUEST XXX How it is said that Pharaoh should not let them goe no not with a strong hand Vers. 19. HE will not let you goe yea not with a strong hand 1. The most reade but with a strong hand that is being forced by the mighty hand of God sic Lat. Pagnin Septuag Simler Ferus but then it should be im lo unlesse except not velo which signifieth neither 2. Some doe understand this strong hand of the Israelites that Pharaoh will let them goe but not with a strong hand that is with their armies and forces 3. Some referre it to Pharaoh that hee would not let them goe because by a strong hand that is by his armies and forces hee was not able to keepe them still 4. But the most proper sense and meaning is that Pharaoh no not with a strong hand referring it unto God should let them goe that is hee should stand out a great while notwithstanding the plagues which should be sent upon him but at the length he should yeeld So his heart was obstinate during
3. Wherefore it is like that the Elders also went in but Moses and Aaron onely are named as the principall as vers 4. Pharaoh in saying get ye to your burthens speaketh not to Moses and Aaron onely but to the other Israelites with them Iunius Simlerus QUEST III. Whether Pharaoh were altogether ignorant of God Vers. 2. I Know not Iehovah 1. Paulus Burgens thinketh that Pharaoh so spake because the name Iehovah was not knowne to him But it is not like that Moses would use a strange name of God which Pharaoh understood not 2. Thostatus thinketh that hee simplie denied not God but that he was Iehovah that is the ruler and governour of the world that seeth and beholdeth all things But this is too curious and it seemeth that Pharaoh had no good opinion of the Godhead and divine power 3. Therefore whereas there is a twofold knowledge of God the one naturall by the creatures the other spirituall by the word of God the first onely sheweth that there is a God the other teacheth who that God is and how to be served it is like that Pharaoh was not altogether void of the first which he abused detracting from the true God and giving the divine honour unto filthie Idols but the true God he was utterly ignorant of Borrh. 4. So that beside his grosse ignorance hee in pride of heart contemneth and despiseth the true God Simler Hee acknowledgeth the God of the Hebrewes to bee no God and inferiour to the Idols of Egypt Perer. and of no such power to command him being King of Egypt Pellican and afterwards by plagues and judgements hee is taught to confesse and acknowledge God Ferus 5. And there are foure causes that for the most part doe bring men to denie God either feare as Peter denied Christ or grosse ignorance as the wicked thinketh there is no God Psal. 10.4 or corruption and wickednesse of life as the foole saith in his heart there is no God Psal. 14.1 or abundance of prosperitie which maketh a carnall man thinke that hee is sufficient of himselfe without God and therefore the Prophet prayeth that God would not give him too much Lest I be full and denie thee Prov. 30. 6. These three last did concurre in Pharaoh his ignorance wicked life and abundance of prosperitie Perer. QUEST IV. Why mention is onely made of going three dayes journey Vers. 3. LEt us goe three dayes journie into the desert c. 1. Some doe mystically apply these three dayes journie as Augustine to the Trinitie Ferus understandeth it of the purging of our thoughts words and works Perer. Of the way of Christians by faith hope and charitie Borrhaim observeth the like number of three dayes as chap. 19. when they are bid to sanctifie themselves against the third day Ionas was three dayes in the belly of the whale Christ rose the third day But such mysticall applications are but mens wittie devices 2. Neither is the conjecture of the Hebrewes sound that whereas it was not three dayes onely but three moneths journey unto mount Horeb where they sacrificed as appeareth chap. 19. they say a day is taken here for a moneth for thus Moses request should have beene captious and full of deceit 3. Therefore Moses maketh mention onely of three dayes journey as the Lord commanded him who knew that Pharaoh would not grant so small and reasonable a request that his inhumanitie might bee made manifest and so Gods judgements to be just Thostat Lyran. 4. And though God purposed that Israel should never returne into Egypt againe yet it was not necessarie nor convenient that all the Lords counsell should bee revealed to such a cruell Tyrant and herein Moses told no untruth but onely prudently concealed some part as the Lord directed him Simler QUEST V. What other things were said and done by Moses before Pharaoh COncerning other things said and done by Moses 1. Neither is it likely that Moses rehearsed unto Pharaoh the benefits which the Egyptians had received of him as Iosephus but rather he might make mention of Iosephs worthie acts done in Egypt 2. Neither is any credit to be given to Artapanus report alleaged by Eusebius how Moses caused fire to come out of the earth that being committed to prison his keepers were suddenly slaine and the gates opened of themselves and he came into Pharaohs chamber without any let and how certaine Priests for deriding the name Iehovah which Moses had written in a table were sudenly striken dead it is like if such memorable things had beene done Moses would not have omitted them Perer. Therefore to know the summe of Moses acts it sufficeth us to have recourse to the storie here pâ—nned by himselfe QUEST VI. In what sense Pharaoh saith they were much people Vers. 5. BEhold now much people is in the land and would ye make them leave their burthens 1. Some referre it to that which was said before vers 13. Moses gave this reason of his request that the people might be dismissed to sacrifice to God lest he come upon them with the pestilence and so Pharaoh should answer that although the pestilence came upon them he could spare many of them because they were a great multitude 2. Some thinke that Pharaoh objecteth to them rebellion that they being confident upon the strength and multitude of the people did gather them together and caused them to remit their works intending some mutinie Vatab. 3. Other doe make this to be the sense if the people having beene kept under by sore labour doe so increase how much more if they had their case sic Pellican Osiander Latin interpret 4. But it is best read with an interrogation Seeing they are much people would you hinder them and so their works should be intermitted that were so profitable and of such advantage to Pharaoh Iun. Simler This sense is most fitting and agreeable to the text as may appeare by the scope thereof QUEST VII Why they used straw in making bricke Vers. 7. YE shall give the people no more straw 1. They used straw to make bricke both to temper the clay therewith that it might be firmer Lyran. as also to cover it and keepe it from parching and chapping by the sunne as also to burne the bricke with Simler 2. There was great use of bricke in Egypt not onely because they wanted stone but for that the buildings made of bricke were durable and continued long as the wall that compassed Athens was made of bricke and Iupiters temple Plinl ib. 35. cap. 14. The same author also reporteth from Epigenes that there was bricke worke in Babylon of seven hundred yeeres continuance wherein the observation of the starres were graven Perer. 3. As for the allegories which are here devised as by the strawe to understand evill thoughts by the clay corrupt doctrine by Pharaoh the devill I omit them as humane devices QUEST VIII Whether Moses sinned in expostulating thus with God Vers. 22. MOses returned unto
arguments Pharaoh might well have perceived that they were but counterfeit workers and that Moses onely was the true Prophet and they imposters and deceivers Perer. In the next place the plagues which were sent upon Egypt come to be handled and first certaine generall questions are to be premitted Certaine generall questions concerning the plagues of Egypt QUEST XXV Of the number of the plagues of Egypt FIrst for the number of these plagues it is certaine they were these ten the turning of the water into bloud the bringing of frogs of lice of swarmes of noysome flies the murrane of cattell biles and botches thunder haile and lightning grashoppers the thicke darknesse the slaughter of the first borne 2. These plagues in other places of Scripture are neither rehearsed in the same number nor order as Psal. 78. there are omitted the third of lice the sixth of botches the ninth of darknesse and in the 115. Psal. two are passed over in silence the first of the murrane of cattell and the sixt of the botches 3. Hence it is evident that Austen is deceived who thinketh that there were more than ten plagues because according to the Septuagint whom the vulgar Latine followeth it is said Psal. 78.46 He gave their fruits to the mildew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 47. He killed their wild fig-trees with the hoary frost and vers 48. Hee gave their possession to the fire But these three doe belong to the other plagues for in the first plague according to the originall we must reade He gave their fruits to the caterpiller for the word is chasil In the next the word chanamal signifieth hailestones so this is referred to the seventh plague of lightning and haile as the other to the eight plague of locusts and in the third place the best reading is Hee gave their sheep lareshaphim to burning coales that is to the thunderbolts which was part of the seventh plague QUEST XXVI The greatnesse of the plagues of Egypt how the Egyptians were every way punished FUrther let it be observed that the Egyptians were every way plagued Philo noteth that the number of ten signifieth perfection and so their plagues were perfect and absolute True it is that their punishment was indeed absolute howsoever the observation of the number seemeth somewhat curious 1. they were punished by all kind of creatures as by the elements the earth the water ayre fire by living creatures as frogges lice caterpillars flies by the starres in that the light was restrained they were punished by men as Moses and Aaron that were instruments of the plagues And by the Angels the Ministers of the plagues Psalm 78.44 2. They were punished in all things wherein they delighted in all manner of fruit in their cattell in their bodies in their children 3. They were punished in all their senses in their sight by that thicke darkenesse and the horrible sights which appeared as it is noted Wisdom 17.6 7. in their taste by the waters turned into bloud and their thirst in their smelling by the stinch of the frogges and of their ulcers in their feeling by the griefe of their ulcers and the biting of flies and vermin in their hearing by the terrible thunder in their inward sense by feare and terror And to make up the full measure of their punishments they were overthrowne and drowned in the red sea Ex Perer. QUEST XXVII Where the plagues of Egypt and to what place they were first sent COncerning the place 1. all Egypt generally was smitten chap. 3.20 which is called the land of Cham Psalm 105. because Mizraim which was the father of the Egyptians and in Hebrew Egypt is so called Mizraim was one of Chams sonnes Gen. 10. But whereas it is said Psalm 78.12 Hee did marvellous things in the land of Zohan which the Septuagints call Tanis there was the Kings seat and there first the plagues began the head is first smitten then the members and from thence the plagues passed over all Egypt And it is said in the fields of Zohan because all Egypt was as a plaine Ex Perer. QUEST XXVIII At what time the plagues were sent upon Egypt FOr the time when the plagues were sent 1. Iulius Africanus is deceived who thinketh that Egypt was plagued at the same time when Ogyges floud was but that cannot be for he maketh that floud 1020. yeeres before the Olympiades which began in the eighth yeere of Achaz King of Judah unto which time from the plagues of Egypt there are not above 763. yeeres 2. Paulus Orosius commeth neerer the truth lib. 1.9.10 that these plagues came upon Egypt in the time of Deucalions floud when most part of the inhabitants of Thessalia were destroyed a few escaping unto the hill Pernassus where Deucalion raigned About the same time the Sunne parched the world with burning heate not onely in Aethiopia and other hill countries but in Scythia and others under cold climates which gave occasion unto the Poets fabulous fiction of Phaeton 3. These plagues were from the beginning of the world 2483. yeeres from Noahs floud 797. before the battell of Troy which happened in the time of Sampson or Heli 356. yeeres before the first Olympiade 763. yeeres before the building of Rome 789. yeeres Ex Pererio QUEST XXIX In what time all the plagues were finished FOr the time how long the ten plagues continued and in what space they were finished 1. The Hebrewes thinke whom Genebrard followeth that these plagues were all sent upon Egypt not in lesse time than of twelve moneths with some respite betweene every plague 2. Some thinke that these plagues continued the space of ten moneths taking beginning when the Sunne entred into Cancer about the twelfth of June and ending in the vernall equinoctiall about the fourteenth of March when the first borne were slaine the first miracle in the turning of the waters they would have done when Nilus beginneth to increase which is when the Sunne entreth into Cancer and so Nilus continueth in his increasing forty dayes and forty dayes more it decreaseth eighty dayes therefore after the first plague when Nilus being abated leaveth a great slime behind they thinke the second plague of frogges was sent Borrh. But these conjectures are very uncertaine and improable for first whereas during the first plague they are said to have digged round about the river chap. 7.17 this could they not have done in the overflowing of Nilus 2. Though the slime had beene a fit matter naturally for the procreation of frogs yet their plagues were extraordinary and beyond the worke of nature and the text sheweth that the frogs came not out of the slime but out of the river chap. 8.3 3. Beside if there had beene such respite given Pharaoh betweene plague and plague the hand of God had not beene so strong upon Pharaoh as now when they followed one in the necke of another 3. Pererius bringeth them all within the compasse of 27. dayes or about a moneth which
navy of two mastes of a ship to bring the greater to make a battell ramme and he brought the lesse which he thought meetest for that worke whereupon the Emperour commanded him to bee beaten for disobeying him saying that the Majesty of the Emperour would soone decay if men might obey as they list much more are Gods precepts which are most just and wise and to them can nothing bee added to bee simply obeyed As David saith Thou hast commanded to keepe thy precepts diligently Psal. 119.4 Simler 3. Mor. There is no fleeing from God Vers. 22. PHaraoh returned and went to his house But even in his house also the judgement of God overtooke him there is no fleeing from God as the Prophet saith Though they dâ—g â—nto hell thence shall mine hand take them though they clime up to heaven thence will I bring them downe Amos 9. â— Ferus CHAP. VIII 1. The Argument and Method IN this Chapter three other plagues are described the second of the frogs to vers 1â— the third of the lice to vers 20. the fourth of the swarmes of noisome creatures to vers 36. and accordingly this Chapter consisteth of three parts The first containeth 1. the denuntiation of the plague and the manner thereof both what the plague shall be of frogs vers 2. whence they shall come out of the river the place they shall spread over all Egypt the manner and scrall even into their bedchambers to vers 4. 2. Then followeth the execution vers 5.6 3. The events are three the like practice of the Sorcerers vers 7. the removing of the plague at Moses prayer being importuned by Pharaoh to vers 15. and the hardning of Pharaohs heart vers 16. In the second part shewing the third plague is set downe first the commandement of God to Moses vers 16. Secondly the execution vers 17. Thirdly the event the confession of the Sorcerers acknowledging Gods power vers 20. In the third part containing the fourth plague there is first the denouncing of the plague to Pharaoh wherein is set forth Moses request to Pharaoh for the people of Israel vers 20. then a description of the plague upon his reâ—usall vers 21. with a reservation and exemption of the land where the Israelites were vers 22 23. Secondly the execution followeth vers 24. Thirdly then the events which are three first Pharaoh relenteth to let Israel goe with certaine reservations to vers 28. Secondly the plague is taken away at Moses prayer to vers 32. Lastly Pharaohs heart is againe hardened vers 32. 2. The divers readings Vers. 3. Into the house of thy servants and on thy people B. G. cum caeter and of thy people S. But here the preposition is wanting and into the house of thy people I. that is the meaning but the preposition joyned to the word begâ—mmeca approveth the first reading as the next verse sheweth on thee and on thy people And into thy kneading troughs I.C.G. better than upon thy victuals in store B.L. or on thy paste V. P. or dow A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. misharoth rather signifieth the vessell wherein the dow is kned than the dow it selfe as Exod. 12.34 there is another word joyned with it that signifieth dow which they bound up in their kneding vessels and carried it on their shoulders Vers. 5. Stretch forth thine hand over the streames B.G. C. cum caeter better than Against the streames as Piscator or to worke upon the streames I. to worke is added the preposition ghal is in the end of the verse taken for over or upon cause the frogs to come upon the land of Egypt Vers 9. Take to thee this honour over me I. that is I give thee this honour to appoint the time better than glory herein because of me B. V. or glorie upon me A.P. that is because I am at hand to pray for thee and helpe thee or appoint thou me the time S.L. G. for Phaar signifieth to glory or boast and in hithpael to take unto one glory so Iudg. 7.2 Vers. 13 Out of the courtyards I. or courts A.V.C. out of the villages L.S.P.G. chatzer signifieth both a village a towne without walles Levit. 25 31. and a court or court-yard as 1. King 7.4 here the latter rather and so by degrees the frogs went away first out of their houses then out of their yards and courts and enclosed grounds and last of all out of their open fields and champion grounds Vers. 21. Mingled swarmes I. V. A. not only of noisome flies but of other venomous beasts as Scorpions Vipers V. C all kindes of beasts P. rather than swarmes of flies B.G.L. or dog flies G. ghereb signifieth any mixture of divers things as Exod. 12.38 it is taken for a mixture of divers sorts of people Vers. 22. I will separate the land of Goshen V.A.P.C. that is except I. better than cause to be wonderfull B.G.L.G. Phalah with he signifieth to separate so it is taken chap. 8.4 as may appeare by the construction of the preposition ben betweene but with aleph it signifieth to be wonderfull Vers. 23. I will make a deliverance or redemption G.V.A.P.C. I will set a signe of redemption betweene c. I. The sense of the words signe is not in the originall better than I will put a division betweene c. L.G.B. Phadah signifieth to redeeme Vers. 29. Let not Pharaoh mocke any longer I. deceive lie caeter hatal signifieth both the first is here more proper because Pharaoh mocked rather than lied for a lie proceedeth from an intention to deceive But Pharaoh when he promised to let the people goe seemeth so to have intended but that his heart returned afterward to be hardened 3. The explanation of difficult questions QUEST I. What kinde of frogs the second plague brought upon Egypt Vers. 2. I Will smite all thy coasts with frogs 1. The Hebrewes take Zephardghim which here signifieth frogges for a certaine kinde of fish that come out of Nilus and devoured men but here is no mention made that these Zephardghim should devoure or kill men but onely annoy them even in their houses and pastries they had heard of the Crocodile of Nilus that useth to destroy men and so framed their fable according to that report Pellican 2. Plinie writeth of two sorts of frogges beside the common sort that liveth in the waters one is called Rubetae because they keepe among bushes and briers upon the land which are the greatest among other and venomous strange vertues are given to this kinde that being brought into an assemblie of people there followeth a generall silence the bone thereof being cast into seething water cooleth it presently it allayeth the rage of dogs Plin. lib. 32.5 The other sort is called Calamitae because it keepeth among the flags and reedes it is little and greene and crieth not if an oxe chance to eat it he swelleth presently the flesh thereof applied to the eyes
darkenes should be divided which argument our Saviour useth in the Gospell to shew that he did not cast out devils by the power of Satan 6. Wherefore the best interpretation is that by the finger of God they understood the power of God as the heavens in the Psalme are said to be the worke of his fingers sic Thostatus Lippoman So also is the hand of God taken 1 Sam. 6.9 And hereby is insinuated the great power of God if these horrible plagues were but the worke of his fingers that is an effect of his smallest power what are the workes of his arme and handes when hee sheweth his mightie power for so that which one doth easily or with small labour he is said to doe with his finger as the phrase is used of the Pharises in the Gospell that they laid heavy burdens upon others and would not themselves stirre them with their finger And indeede these plagues of Egypt if they be compared with Gods great workes as the universall floud brought upon all the world the destruction of Sodom and Gomorrha they will appeare to be but workes of Gods fingers in comparison of his whole hand Simler Perer. QUEST XVII Whether the sorcerers had any feeling of Gods power BUt now it will further be inquired whether these sorcerers thus spake as having any knowledge of God or feeling of his power 1. Some thinke that they used this pretence of words to satisfie Pharaoh that was angrie with them because they could not doe now as before and to excuse their want of power Cajetane But it seemeth rather seeing the Sorcerers were indeede hindred and controlled that they spake as they thought 2. Lyranus thinketh that they had no thought at all of God but that they understood the power of some superiour devill And his reason is that if they had in truth confessed and acknowledged the power of God they would not afterward have resisted Moses as it appeareth they did for they were smitten with botches and biles in the sixt plague cap. 9. Contra. But this is a weake argument for though they had at this present some sense of Gods power yet they might afterward returne to their former obstinacie as Pharaoh himselfe would one while seeme to relent and eftsoone be hardned againe and Nebuchadnezzar who upon the interpretation of his dreame by Daniel acknowledged the true God Dan. 2. yet presently after setteth up Idolatrie Perer. 3. Some as is shewed in the former question did thinke that the Magicians had some knowledge and speciall revelation not only of the power of God but of his spirit and so consequently of the Trinitie but such a particular knowledge cannot be ascribed unto them 4. Therefore I thinke rather that for a time they seeing their power hindred did indeede and as they thought acknowledge Gods power that Pharaoh might thereby be left inexcusable Iun. but this knowledge was soone againe obscured by the malice and obstinacie of their heart QUEST XVIII By what power Sorcerers do worke NOw whereas they confesse that Moses wrought by the finger of God they therein evidently bewray that they themselves did not worke by God This therefore shall briefly be made plaine and maniâ—est that Magicians and Sorcerers doe not worke wonders by any divine humane or naturall or Angelicall power I meane the good Angels but Satanicall and Diabolicall 1. These spirits whom they confederate with do require of them divine worship and that affectation of divine honour which they began in heaven and obtained it not being cast downe from thence they seeke to compasse in earth but good Angels refuse to be adored and worshipped as the Angell that appeared to Iohn Revel 22. 2. Sorcerers are men of an impure and wicked life and they use their enchantments to wicked purposes as to theft adulterie murther but good Angels do neither favour wicked men neither will bee assistant in any wicked worke 3. Magicians use to threaten the spirits to enjoyne them certaine impossible things if they come not when they are called but men can exercise no power neither can have any command over the good Angels 4. if it bee objected that Magicians doe often cast out devils but Satan doth not cast out Satan as our Saviour saith for then his kingdome should be divided and could not long stand To this it is answered that our Saviour speaketh of such casting out of devils as is done with power when Satan is violently dispossessed not of such when hee giveth way of himselfe by some compact and contract with the Conjurer And as Augustine saith our Saviour meaneth the perfect ejection of Satan when hee is cast both out of the bodie ad soule But when any seemeth to be cast out by a Satanicall power he goeth out of the bodie that he may more strongly possesse the soule which is indeede no casting out 5. That Sorcerers doe worke by the power of Satan themselves are the best witnesses for Porphyrius who was a great Magician as Eusebius noteth him doth confesse that the devils themselves whom he calleth gods doe signifie unto men quibus rebus dij cogantur qua illis offerendâ— sunt c. with what things the devils are forced and what is to be offered unto them what daies they should chuse what signes and images thâ—y should make and such like And Eusebius further setteth downe to the same purpose an epistle written by Porphyrius to Aâ—ebonus the Egyptian wherein he propoundeth nine inexplicable doubts as he calleth them about Magicall practices 1. How Magicians doe invocate the spirits as their superiours when they command them as their inferiours 2. Why the spirits of Magicians bid men to be just when as they being called upon and sent doe many wicked things 3. They will not heare the Conjâ—rer unlesse hee abstaine from venerie and yet they being sent doe inflame to venerie and unlawfull lust 4. They prescribe their disciples when they are about invocation to abstaine from eating of flesh and yet themselves delight in the smell and bloud of sacrifices 5. They will not have him that hath touched any dead thing to use any Magicall practice and yet many magicall enchantments are practised with dead things both beasts and men 6. They doe terrifie the spirits in their invocations with threats as if they answere not they will reveale the mysteries of Isis and deliver Osiris members to Typhan but how can spirits be feared with threats 7. They use ridiculous invocations as thus they call upon their spirits Thou which camest forth of the slâ—â—e of the earth which hast thy seate in the lake which canst change thy shape every houre which kind of prayers spirits should seeme not to regard 8. They use barbarous and strange words as though the spirits understood only the Scythian or some other barbarous tongue 9. Seeing spirits are insensible and incorporeall how then can they be allured with sensible and corporall things These are Porphyries doubts by the
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
a most just Judge punish their voluntary obstinacie with a further degree of induration See more hereof before Doct. 2. in 7. cap. 3. But here God is to be considered not as in his bare prescience only foreseeing the obstinacie hardnesse of mens heartes but as a just Judge in leaving of them to themselves Simler 4. And this Augustine doth worthily wonder at that Pharaoh is hardned by those meanes which in all likelihood should have mollified him For if the Israelites cattell had died aswell as the Egyptians and if the sorcerers had prevailed still hee might have had some colour but seeing all things doe fall out contrarie the Israelites to be preserved and his sorcerer to be foiled he being still hardned bewraieth a most obstinate heart that could no way be mollified QUEST XIII What plague the Lord threatned to destroy Pharaoh with Vers. 15. FOr now I had stretched forth my hand 1. Some doe understand this generallie of the plagues following shewing that the plagues to come were greater than these which were alreadie past and that the Egyptians had felt nothing to that which they were like to feele Ferus But here mention is made of the plague of pestilence which both Pharaoh and his people should be smitten with yet none such came 2. Some do referre it to the plague of the first borne and the full accomplishment of this threatning they say was in the red Sea Osiander But neither Pharaoh nor his people perished by the plague 3. It is better understood of the plague which was alreadie past that God might as well have destroyed them with the pestilence sent upon the cattell but that he spared them for another end sic Iun. Borrh. Perer. This sense best agreeth to that which followeth vers 16. For this cause have I kept thee c. The Chalde Paraphrast also expresseth the same sense as is before shewed in the divers readings QUEST XIIII In what sense the Lord saith I have kept thee Vers. 16. FOr this cause have I kept thee c. 1. Not that God made Pharaoh obstinate of purpose to shew his power on him thereby to get glorie to himselfe for God needeth not mans malice for the setting forth of his glorie Ferus And like as the Apostle giveth this rule not to doe evill that good may come of it so neither doth the Lord give consent unto evill that some good thing may be wrought thereby 2. Some referre it to Gods permission that he suffered Pharaoh to be hardened to this end that hee might get glorie by him but neither can this be said of God that he suffereth any evill to bee done as it is evill and to suffer one to be hardned is the greatest punishment of sin that can be and it is usually inflicted for great sinnes that were committed before therefore before Pharaoh had grievously sinned he cannot be said to be permitted and suffered to bee hardned Perer. 3. Some do understand it of Gods ordinance that Pharaoh being hardned and become obstinate by his owne corrupt will is ordained of God for the further setting forth of his glorie Perer. 4. But though this exposition be sound yet it seemeth not to be so fit and proper in this place this verse then depending of the other sheweth the reason why the Lord had saved and reserved Pharaoh out of the pestilence that he might shew his power in him Simler Borrh. Iun. This then is the sense though Pharaoh being wickedly bent and obstinate had deserved to have been cut off by the former plagues yet the Lord was patient to him ward and suffered him yet to continue that the Lord might get greater glorie by him Ferus 5. The Apostle indeed in setting forth this example hath relation to Gods eternall decree Rom. 9. yet it may very well stand also with this application to the present time of Pharaohs preservation for that which God doth presently he also decreed before in his eternall counsell to be done Simler QUEST XV. The plague of haile supernaturall Vers. 18. I will cause to raine a mightie great haile 1 Although haile thunder lightning are for the most part procured by naturall causes yet this was a supernaturall and extraordinarie tempest for these reasons in Egypt there are no tempestes or winter weather but only in places neere the sea in the time of winter there fall some thinne showers but above Memphis there falleth no raine at all Sic Philo. This tempest then of haile was unusuall in Egypt secondly it was generally over all Egypt as tempests use not to be thirdly it came at a certaine time prefixed Simler And this was admirable in it that the fire and haile being mingled together the fire did not melt the haile stones nor the haile quench the fire as Philo also noteth and it is set forth Wisdom 16. 2. In this plague three elements together shew their force the aire in the thunder the water in the haile the fire in the lightning Perer. 3. Whereas the Grecians and Egyptians and other heathen did imagine some gods to be of the aire some of the water some of the land the Lord therefore sendeth of all sorts of plagues upon the Egyptians in the aire the water in the earth in the fire to shew himselfe to bee Lord of all the elements and of all creatures Thedoret quaest 21. 4. Concerning the application of this plague Origen understandeth the thunder haile and lightning of the Word of God the voice thereof instructeth it beateth downe sin as haile as fire burneth up the stubble of our affections Augustine whom Ferus followeth compareth it with the eight Commandement Thou shalt not steale for as heere the fruit which the trees beare are beaten off with haile so whatsoever gaine is gotten deceitfully it perisheth and Gods curse is upon it But such mysticall applications are more curious than profitable every man according to his own conceit may find out wittie conveiances But this observation is more proper which Ferus noteth that this plague hath also a fit correspondencie with the crueltie of the Egyptians for as they did cause the Israelites to wander up and downe their fields to gather straw so now the Lord sendeth haile and lightning which destroyeth the fruit in their fields QUEST 16. Whether there useth to be no rayne and hayle in Egypt Vers. 18. SVch as was not in Egypt since the foundation thereof These words do give occasion to inquire whether raine haile and thunder are usuall in Egypt or not at all as some affirme 1. Iosephus thus writeth that in this plague there came haile never seene in Egypt before and bigger than useth to bee in other countries in the time of winter 2. Philo also writeth that Aegyptus sola inter regiones in mediano tractu hyemem ignoret that Egypt alone of all the South countries hath no winter And consequently no winter weather as raine haile and such like and he giveth three
have now sinned This was no true confession but Pharaoh was forced thereunto by this grievous plague of haile and lightning that was upon him and his people and beside he simply confesseth not his sinne but now that is in this or at this time I have sinned so hypocrites doe not truly confesse their sins but those onely they sometimes will seeme to acknowledge that are notorious and wherein they are manifestly convicted Ferus Here we have all the parts of popish penance contrition confession and satisfaction for he is content to let the people goe but yet it was far from true or sound repentance so in Iudas there was all three contrition confession and satisfaction in restoring the money which he had taken to betray Christ but he wanted the fruits of true repentance the peace of the conscience and cleering thereof before God by remission of sinnes as the Apostle sheweth Rom. 5.1 and 1 Cor. 7.11 Simler 4. Observ. To hope the best of men while they live Vers. 29. AS soone as I am out of the Citie I will spread mine hands c. Though Pharaoh had deceived Moses divers times before yet he refused not still to pray for him he hoped the best of him as the Apostle saith that charitie hopeth all things 1 Cor. 13.7 which teacheth us that we should be wanting unto none in our prayers but hope the best of them while they live Ferus CHAP. X. 1. The method and Argument THis Chapter hath two parts according unto the two plagues therein described the eight of Locusts to vers 21. and the ninth of the three dayes darknesse to the end of the Chapter In the first part there is 1. the denouncing or threatning of the plague to vers 12. wherein we have first Gods Commandement unto Moses to goe unto Pharaoh with two reasons that God might worke his great miracles vers 1. and that he might declare them to their posteritie vers 2. then Moses obedience in the execution of his charge where he beginneth with the reprehension of Pharaoh for his obstinacy vers 3. then he nameth what plague the Lord will send vers 4. and the effects thereof both in devouring the fruits of the earth vers 5. and filling their houses vers 6. Thirdly the event Pharaohs servants move the King vers 7. hee causeth Moses and Aaron to be called vers 8. they propound their request vers 9. But Pharaoh yeeldeth not unto it but in part vers 10 11. 2. Then followeth the execution of the judgement before denounced where the signe the stretching forth of Moses hand with the rod is expressed then the instrumentall cause the East wind vers 13. the plague it selfe vers 14. and the effects thereof vers 15. 3. The events are these three Pharaohs confession of his sinne with his supplication to Moses to pray unto God vers 16.17 Moses prayer with the effect thereof vers 18. the third is the hardning of Pharaohs heart vers 23. In the second part which containeth a description of the ninth plague of darknesse 1. The Commandement of God is premised shewing Moses what he should doe stretch out his hand toward heaven and to what end that there may be darknesse and what darknesse such as might be felt vers 21. 2. The execution followeth shewing Moses obedience he stretched out his hand vers 22. the sequell thereof in bringing darknesse which is described by the circumstance of the time it continueth three daies vers 23. by the effects none could stirre from his place by the contrary there was light with the people of Israel Thirdly the events in Pharaoh 1. He seemeth to relent in promising to let the people goe with some limitation and exception of their cattell vers 24. Secondly his obstinacie and hardnesse of heart in refusing to let them goe upon Moses replie vers 25 26 27. Thirdly Pharaohs threatning of Moses and charge that he should see his face no more vers 28. with Moses answer vers 29. 2. The divers readings Vers. 2. That I may shew these my signes in the middest thereof A.P.H. 1. In the middest of Egypt Loâ— of his Kingdome V. G. better than before him B. or in him L. or in the middest of them C. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them S. It is better referred to the land it selfe than either to Pharaoh or the Egyptians as the words shew in the originall Vers. 7. How long shall he be a snare unto us I.P.B. rather than an offence or scandall A.V.C.L.S.G. for Moses had beene an instrument of such grievous plagues that they feared him even as the bird the snare the word mâ—kesh signifieth both but the first rather here as likewise Deut. 7.16 Doest thou not yet know that all Egypt is destroyed I. B. C. L. better than wilt thou know first that c. A.P.V.G. or wilt thou know that Egypt is destroyed Here the particle terem is omitted which signifieth both nondum not yet and ante quam before the first is more fitting here see before chap. 9.30 Vers. 10. See to it for evill is before your face I.A.P. that is he threatneth them if they will not cease to be troublesome to him as vers 28. better than yee have some mischiefe in hand B. so also L.S.V. the first sense is more agreeable because of that watch word set before seâ— as vers 28. take heed to thy selfe the Chalde putteth both these senses together See the evill which you intend to do standeth against your face G. Vers. 11. He cast them out of Pharaohs presence A.P.V.C. i. Pharaoh cast them out from his face I. better than were thrust or cast out of Pharaohs presence B. G. L. S. for the word â—egaresh is in the singular number Vers. 13. He stretched his rod over the land of Egypt B. or upon G. cum câ—ter against I. ghal more usually and properly signifieth upon as chap. 8.5 Vers. 14. Locusts I. cum câ—ter better than grashoppers B. G. Arbeh is the locust and chagabh the grashopper Eccles. 12.5 Vers. 19. The reedie sea I.V. the sea Suph A.P. rather than the red sea L. S. C. B. G. Suph signifieth a râ—ed and that sea is so called because of the abundance of reed there growing Plin. lib. 11. cap. ult the same is also called the red sea for that it seemeth to be red because of the reed or the sand Vers. 26. We doe not know with what we shall serve the Lord. B.G.I.P. better than how wee shall serve G. or what we shall serve S. for that is an improper phrase or what was shall sacrifice L. V. the sense but not the words ghabadh to serve 3. The explanation of difficult and doubtfull questions QUEST I. Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardned Vers. 1. GOe to Pharaoh for I have hardned his heart and the hearts of his servants c. 1. Moses is bid to goe still to
as is taken for the being of the thing hardnesse of heart as it is sinne so it is a punishment of sinne that is it could not be a punishment of sinne unlesse it were sinne this we grant In the next part the same word as signifieth the manner of being therefore if the first be taken in the same sense for one and the same manner of being wee deny that hardnesse of heart in the same respect is both sinne and the punishment of sinne It is both in respect of the subject and being but not both in the same quality affection and manner of being 3. Hee thus proceedeth All punishments of sinne because they are just stand with the will of God hardnesse of heart being a sinne if it should stand with the will of God then it would follow that sinne should stand with the will of God Contr. 1. If sinne no way stand with the will of God then sinne should not be committed in the world for against his will can nothing be done 2. Here then wee must admit a distinction of Gods will there is his will of approbation and the will of his providence by the first he willeth not sinne but by the second he willeth it to be in the world because he knoweth how to dispose of sinne even unto good Origen hath the like distinction Multa sine voluntate Dei geruntur nihil sine providentia providentia est qua dispensat providet voluntas qua vult vel non vult aliquid Many things are done without Gods will nothing withouâ— his providence providence is that whereby he dispenseth and provideth his will whereby hee willeth or â—illeth any thing The master of the sentences saith Mala fieri bonum est it is good that evill should bee done because thereby Gods power and goodnesse is seene in turning evill unto good lib. 1. distinct 46. quaest If God then did not see how to turne evill unto a good end he would not suffer evill to be done in the world 3. So then retaining the former distinction still hardnesse of heart as it is a sinne God willeth it not but as it is a punishment of sinne it standeth very well with the will and justice of God 4. And further concerning the former testimonies of their owne Writers Pererius would have them to speake of such sinnes which are also punishments of sins in divers subjects as that the doing of it should be a sinne in one and the suffering a punishment in the other as the rebellion of Absolon and railing of Shemei in respect of themselves they were sinne but in regard of David they were a chastisement upon him for his sinne and so they were sent of God But in other things where the sinne and punishment are in one subject as in the hardnesse of heart that distinction hath no place Contra. But Pererius by his leave cannot fasten upon them a sense contrary to their words for thus Cajetan writeth as Melchior Canus citeth him Deâ—â— non est 〈◊〉 peccata ut sic sed quaâ—â—um est 〈◊〉 ipsâ—â— peccatâ—â— vel alterius God is the author of sinne not as it is sinne but as it is a punishment in 〈◊〉 that sinneth or in any other And Canâ—â— thereupon collecteth thus Agnoscit Cajetanus maledictionem Shemei quatenus punalem sibi procedere a Deo Cajetane acknowledgeth that the cursing of Shemei as it was penall to himselfe did proceed from God His meaning then is that even in him that sinneth hardnesse of heart is a punishment of sinne and not only in another Their owne master of sentences also saith as I cited him before Concupiscentia in quantum poena est peccati Deum habet authorem Concupisâ—ence as it is a punishment of sinne hath God the author thereof lib. 2. distinct 32. But concupiscence is a punishment in him that hath it not in another Wherefore notwithstanding these contrary objections because of those places of Scripture alleaged before and the testimonies of other Writers I approve this distinction as sound that hardnes of heart not as it is sinne but as it is inflicted as a punishment of sinne is of God and in this sense God is said to harden the heart as Augustine well concludeth Deus indurabit per justum judicium Pharaoh per liberum arbitrium God did harden Pharaohs heart by his just judgement and Pharaoh by his owne free will de liber arbitr cap. 23. QUEST XVIII How God is said to harden the heart by patience and long suffering ANother way whereby God is said to have hardned Pharaohs heart is by his patience and long suffering because the Lord doth suspend his judgements and not presently punish the wicked whereupon they abusing Gods patience and long suffring are hardned This exposition they ground upon that place of the Apostle Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long suffering not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thine hardnesse and heart that cannot repent heapest unto thy selfe wrath against the day of wrath This exposition followeth Origen Non aliter Deum indurare corda hominum nisi patienter eos tolerando that God doth not otherwise harden mens hearts than by patience forbearing them And he maketh it a figurative locution like as a master should say to his servant that abuseth his gentlenesse a lewd servant it is I that have made thee thus because I did not punish thee Likewise Basil Obstinavit Deus Pharaonem per longam patientiam God made Pharaoh obstinate by his long patience So also Hierom Patientia Dei induravit Pharaâ—nem Gods patience did harden Pharaoh And he sheweth it by this similitude as the same Sun hardneth the clay and mollifieth the wax Sic bonitas Dei vasa ira indurat vasa misericordia solvit So the goodnesse of God hardens the vessels of wrath and mollifieth the vessels of mercie To the same purpose also Theodoret quast 12. in Exod. Augustine also after the same manner saith Pharaonem non divina potentia sed divina patientia credenda est Deum indurasse Not the divine power but the divine patience is thought to have hardned Pharaoh This is true which is affirmed by these ancient fathers that men by abusing the patience and long suffering of God are hardned yet this is not all this phrase that God hardned Pharaohs heart sheweth that God hath a further stroke in the hardning of their hearts than by connivence and long suffering toward them QUEST XIX Wherefore the Lord useth patience and long suffering toward the wicked YEt it is most true that God useth great patience and longanimity towards sinners and that for these reasons 1. That thereby Gods goodnesse and mercy may appeare and the great malice and frowardnesse of mans heart that cannot be drawne to repentance by the Lords rich and bountifull mercy 2. By this meanes also Gods judgements appeare to be most just when he punisheth the
not be amisse first to examine his reasons and then to confirme the truth 1. He urgeth these and such like places That God would have all men to be saved and come to the knowledge of the truth And I will not the death of a sinner If mercy be offered to all then the way is open for all to returne unto God Contra. 1. God indeed offereth himselfe unto all and denieth not the externall meanes to any if they had grace to apprehend them The Gospell hath beene preached to all the world and is many times to the impenitent and reprobate so God offereth grace to all but all will not receive it Augustine hereof thus writeth Correctio medecinabiliter omnibus adhibenda est etiam si salus aegrotantis sit incerta c. The wholesome medicine of admonition must be ministred to all though the health of the sicke be uncertaine that if he which is admonished belong to the predestinate it is unto him a wholesome medecine if he doe not it is a penall torment 2. The argument then followeth not God calleth all to repentance therefore all may have grace to repent The Scripture saith many are called but few are chosen Ambrose saith In aliis praevaluisse gratiam in aliis reâ—iluisse naturaâ— That grace prevaileth in some in others their obstinate nature resisteth 2. So long as men are in this life they are in the way and are not deprived of all grace nor utterly forsaken till they come into hell Contr. Everlasting punishment in hell is the end and execution of damnation but men in this life may be in the state of damnation and be utterly forsaken of Gods grace as Saul and Iudas and they whom the Apostle saith God gave them over to a reprobate sense Rom. 1.28 3. If any had beene in this life wholly excluded from grace Pharaoh of all other was most like yet his state was not desperate seeing he was in the same case with Nebuchadnezzar who repented and confessed God Contr. 1. He reasoneth flatly against the Apostle who propoundeth Pharaoh as a vessell of wrath prepared to destruction Rom. 9. Now if there be hope for the vessels of wrath to come to grace then there was hope for Pharaoh The Apostle maketh these two distinct things God hath mercy on whom he will and whom he will he hardneth Rom. 9.18 As God hardneth not those on whom he hath mercy so neither sheweth he mercy on those whom he hardneth 2. Nebachadnezzar and Pharaoh were most unlike for the one had not so many wonders shewed as had the other neither so often dallied and made shew of repentance as did the other this sheweth their state to be most differing for if Pharaoh had beene no more hardned than Nebuchadnezzar was he would likewise have repented 4. We are to despaire of none in this life therefore it is possible for all to repent Contr. 1. Such as wee see and know commit a sinne unto death which is the irremissible sinne against the holy Ghost which I confesse is a rare thing now to be discerned such wee may despaire of because the Apostle forbiddeth us to pray for them 1. Ioh. 5.16 And those for whom the Lord did forbid Ieremy to pray chap. 7.16 what hope I pray you was there of them 2. Though wee in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent wee judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not But on the contrary side that some in this life are so hard hearted that they cannot repent and so are incorrigible and without hope of remission of sinnes it is proved thus 1. Sinne against the holy Ghost is irremissible as our Saviour saith He that blaspphemeth against the holy Ghost shall never have forgivenesse Mark 3.29 Therefore there are some in this life that cannot repent neither can have their sinnes forgiven them And because Bellarmine and Pererius and the rest here answer that the sinne against the holy Ghost is said to be irremissible not because it cannot at all be forgiven but because it is hardly forgiven therefore to prevent this objection that place of the Apostle is also urged that it is impossible for such to be renued by repentance Heb. 6.6 that which is impossible is not only hardly done but not at all 2. The foreknowledge and decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath foreseene some to be damned and decreed them to bee rejected as Iudas is called the childe of perdition Ioh. 17. therefore it is not possible for such to come to repentance to be saved therefore Gregory saith well Qua non sunt praedestinata obtineri non possunt Those things which God hath not predestinate cannot be obtained But God hath not decreed repentance for them that are rejected and reprobate 3. There is no hope of forgivenesse for that sinne for the which it is not lawfull to pray but there is a sinne unto death for the which we are forbidden to pray 1. Ioh. 5.16 Ergo c. Pererius answer here is that by sinne unto death is meant that sinne wherein a man continueth unto death and so dying therein he is not afterward to be prayed for Contr. 1. It would follow by this reason that no sinne of any is to bee prayed for while hee liveth for how doth any know whether a man may continue in a sinne till his dying day 2. The Apostle speaketh of such sinnes which a man seeth his brother to sinne now sinnes are onely seene to be done in this life neither is a mans repentance knowne which God may give him in his very passage out of the world 3. Let them shew us any place in all the Scriptures that authorizeth prayer for the dead if they can wherefore they are not to give a sense of Scripture that cannot be warranted by Scripture 4. The Apostle therefore calleth it a sinne unto death for the which there is no forgivenesse and so is there no sinne but blasphemy against the holy Spirit And thus Ambrose expoundeth it Non potest ibi exoratio esse veniae ubi sacrilegis est plenitudo there can be no intreating of pardon where there is fulnesse of Sacrilege 4. Where there can bee no repentance there can be no remission of sinnes but some have such hard hearts that they cannot repent Rom. 2.4 therefore the sinnes of such are irremissible 5. Hereunto may be added the testimonies of Cyprian Non posse in Ecclesia ei remitti qui in Deum deliquerit that he can find no forgivenesse in the Church that sinneth against God lib. 3. de Quirinum cap. 28. Of Ambrose Cassa erat proditâ—ris poenitentia qui peccavit in spiritum sanctum The betrayers repentance was in vaine having sinned against the spirit of God in Luc. 22.
feare Impiâ—rum timâ—r servilis non durat diutiâ—â— quà m sensus plagarum The servill feare of the wicked lasteth no longer than the sense and feeling of the plagues as appeareth here in Pharaoh whose heart was hardned againe so soone as the plagues were ended Filialis autem timâ—r fides in medâ—â— niâ—â—is exercetur but a filiall feare and faith is exercised in the 〈◊〉 of afflictions Pellican 2. Doct. Prayer may be made without the voyce Vers. 15. Why criest thou unto me Moses here uttered no voice but sighed unto God and cried in his heart Egit vocis silentio ut corde clamaret Hee in the silence of his voice so wrought that he cried in his heart as Augustine saith quast 52. in Exod. So that the lifting up of the voice is not the most necessarie part of prayer but the sorrow and contrition of the heart and therefore the Lord saith by his Prophet Before they call I will answere Isai. 65.24 Before they call with their voice I will make answere to the secret requests and inward groanes of their heart Piscator 3. Doct. Christ not all one to the beleevers and unbeleevers Vers. 20. IT was both a cloud and darknes A lightsome cloud it was to the Israelites but to the Egyptians a grievous darkenes so our Saviour represented in this cloud is to some the savour of life unto life in the preaching of the Gospell to other the savour of death unto death 2. Cor. 2.16 to the Grecians foolishnes a stumbling-block to the Jewes but to the faithfull the power of God and the wisedome of God 1. Cor. 1.23.24 Simler 4. Doct. A double deliverance by Christ. Vers. 30. THus the Lord saved Israel the same day The Lord had delivered them before but now their deliverance is accomplished and perfected So our Saviour by his death and passion redeemed us as the Israelites were redeemed when they did eate the passeover in Egypt and sprinkled of the bloud upon the doore-posts But Christ by his resurrection did make perfect the worke of our redemption and the triumph over hell and damnation so that as the Psalme saith With him is plentious redemption Psalm 130. Ferus 5. Places of confutation 1. Conf. Against the Porphyrian Atheists Vers. 22. THe waters were a wall unto them on the right hand and on the lâ—ft This doth evidently convince the Atheists and Porphyrians who objected that Moses being a skilfull man in naturall observations did observe the tide of the sea and at a low and ebbing water went over with his people For 1. If Moses had this skill it is like that the Egyptians specially Pharaoh and the wisest of them should not have been ignorant of it who notwithstanding their skill were drowned in the waters 2. When the sea ebbeth the water onely leaveth the shore the channell of the sea is never drie Simler 3. And the sea swelleth rather than ebbeth and falleth at the full of the moone as it was now 4. But this doth evidently bewray their malicious ignorance that the waters stood up as a wall on each hand which the sea useth not to do at an ebbing water Iun. in Analys See more hereof quest 18. before 2. Conf. That Christ was the substance both of the old and new Sacraments Vers. 22. THe children of Israel went thorow the middest of the sea Saint Paul hereupon doth inferre that they were all baptised unto Moses in the cloud and in the sea 1. Cor. 10.2 This their going then thorow the sea was not only a figure of baptisme and a bare signification of that which our Sacraments exhibite as the Rhemists do note 1 Cor. 10. Sect. 2. But the same truth and substance even Christ Jesus was exhibited in their Sacraments as is in ours only the difference is in the manner because we see Christ more clearely then they did whom they saw only as it were in a cloud for the Apostle saith they did eate the same spirituall meate not among themselves as the Rhemists cavill but with us as Augustine well expoundeth Lib. de poenitent cap. 2. And the Apostle himselfe saith that the rocke was Christ Christ then was the same spirituall drinke both to them and us 3. Conf. No beleefe nor confidence to be placed in men Vers. 31. THey beleeved the Lord and his servant Moses The Rhemists urging here the Hebrew phrase which is they beleeved in the Lord and in Moses would inferre that we may beleeve and trust in men and so in the Church and the like place they object 2. Chron. 20.20 Beleeve in his Prophets and yee shall prosper Rom. 10. Contra. 1. The Latine translator in both places readeth Crediderunt Mosi credite Prophetis They beleeved Moses and beleeve his Prophets so that they do heere refuse the Latine text which they only hold to be authenticall 2. It is shewed before quest 30. that these phrases to beleeve in God and to beleeve God are indifferently taken both in the old and new Testament and whereas Moses saith of Abraham heemin baihâ—vah He beleeved in God the Apostle translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beleeved God Rom. 42.3 Therefore Piscators note is not true that the word heemin with beth signifieth to trust or put confidence in but with lamed it signifieth to beleeve and so he saith they are said to put their confidence in God principally but in Moses secondarily as the faithfull servant of God Contra. 1. What differeth now this opinion from the doctrine of the Romanists who do not teach us principally or originally to trust in Saints but as our mediator having dependance of God 2. How can this assertion stand with the Scripture Ierem 17.5 Cursed be the man that trusteth in man 3. Whereas he produceth certaine places where in Scripture they are said to put confidence in man as 2. Cor. 23. This confidence have I in you all that my joy is the joy of you all and chap. 7.16 I rejoyce that I â—ay put my confidence in you in all things the Apostle in these places by confidence understandeth only a firme perswasion that he had of them that they would not deceive his hope and expectation using the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differ much from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that betokeneth a confidence in one with a dependance upon him for helpe and succour 6. Morall observations 1. Observ. God knoweth the perils and dangers of his servants how to Deliver them Vers. 4. I Will get me honour upon Pharaoh and all his hoast The Lord brought his people into that strait of purpose to get himselfe honour in delivering them out of their distresse and in judging their enemies whereupon it is evident that the dangers which the servants of God fall into come not by chaunce but are brought upon them by Gods providence who knoweth also how to deliver them out of the same as it is in the Psalme Call upon me in the
sometime for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Carbuncle sometime for the Crystall Numb 11. but it is rather the gumme of the tree â—dellium which was transparent and shining like unto pure and tried waxe Plin. lib. 12. cap. 9. Iun. Osian and Iosephus saith that â—dellium was a kinde of drugge or spice So then the Manna was not onely white but it was also of a cleare colour like unto gumme oâ— to the kernell of a grape Pellican 4. For the taste it was like unto wafers made with hony or unto fresh and sweet oyle Numb 11.7 it had a pleasant taste and relish QUEST XXXVII Whether the Manna had a divers relish according to every ones taste BUt further concerning the divers taste of Manna a question is moved out of those words in the bookâ— of Wisdome chap. 16. vers 21. It served to the appetite of him that tooke it and was meet to that that every man would 1. Upon this ground the opinion of some is that the Manna though it had actually and positively but one kinde of taste like unto wafers made of hony yet God gave unto it such a gift that it relished according to every mans desire and it was turned to the taste and savour of any kinde of meat which they had mind unto Tostat. And that Manna had this quality onely in their mouths and taste that were holy men and thankfull but to the evill and disobedient it had not that variety of delightfull taste but was as unsavory in their mouths for they preferred pâ—ppons onyons leekes and garlike before it Lyran. 2. Contra. 1. If the Manna actually gave one certaine relish in the mouth as of hony or oyle how could it at the same time have any other relish for divers tastes of contrarie kindes and tempers it could not have at once and if it were turned to any other taste then had it not actually the taste of hony or fresh oyle 2. Besides by this meanes the Lord should have satisfied every ones wanton appetite which not being contented with the ordinarie taste of Manna would have it changed according to his desire 3. And that Manna had the same relish to all both good and bad is evident by Moses description Numb 11.8 The people went about and gathered iâ— c. so it relished in that manner to the people if it had tasted so onely to the better sort to the beleevers and the thankfull a very few should have had that privilege for the people wept and murmured in their families every one in his tent dore Now in that they preferred the onyons and leekes of Egypt it shewed their great unthankfulnesse that made more account of such grosse meat than of the precious delicate Manna 3. The meaning then of that place is that this Manna actually had such variety of delectable tastes that it pleased every man not that it changed and turned as every mans fansie led him but there was no stomake so weake nor no tooth so daintie whom Manna might not content the Manna being yet raw and undressed had the taste as of mingled hony or oyle but after it was prepared and dressed it gave a mixed and variable taste as if many sweet and pleasant things were tempered together Iun. 4. The excellencie then of this food commendeth the goodnesse of God who was not contented to give them ordinary and common food but fed them with the best Ferus As it is said Wisdome 16.21 Thy sustenance declared thy sweetnesse to thy children The Grecians write that Democritus prolonged his life with eating of hony Athan. lib. 2. cap. 3. Plinie maketh mention of some that lived of pulse lib. 18. cap. 8. The Egyptians boast much of their herbes Diodor. lib. 1. cap. 4. But all these must give place to Manna never was any people in the world fed with the like food unto Manna Pelarg. QUEST XXXVIII When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. Vers. 34. ANd Aaron laid it up before the Testimonie 1. The opinion of some Hebrewes is that this pot of Manna was laid up in Moses Tabernacle before the great Tabernacle was made Lyran. But this cannot be 1. Into that Tabernacle none came but Moses and in his absence Ioshua chap. 33.7 11. Therefore it is like that Moses would rather have there placed it himselfe than have spoken to Aaron 2. Because Moses speaketh to Aaron to doe it it seemeth that Aaron was consecrated Priest which was not before the second yeare when the Tabernacle was erected Tostat. 2. Whereas it is said vers 33. to be set before the Lord it may also have this sense Ante 〈◊〉 dictum est quod sit ipsa devotione offerendi c. Before the Lord may be said in respect of the devotion of the offerer wheresoever it was put so Augustin quaest 61. But these words before the Testimonie which is meant of the Arke doe expound the other therefore the Arke being not yet made this here commanded was not done presently 3. Augustine misliking the former solution resolveth that this is spoken by way of a prolepsis that is here written which was afterward done for in Scripture the order of time is not alwayes observed Moses therefore to finish at once the whole history concerning Manna maketh mention also of this reserving of the â—ot of Manna which was done afterward the Tabernacle being now made and Aaron consecrated Priest Tostat. quast 14. So 1 Sam. 17.54 David is said to have put Goliahs armour in his Tabernacle which was not then but long after when he was established in the Kingdome Piscator 4. This pot of Manna which was of gold Iunius thinketh was not placed hard before the Arke for then it could not have beene seene of the people as it is said vers 32. That they may see the bread c And in the Arke it was not for within it onely were the two tables of the law 1 King 8.11 it was set therefore in the entrance of the most holy place Iun. But it seemeth rather that it was placed in the most holy place within the second vaile by the Apostles description Heb. 9.4 Simler Where also Aarons rod was which was there kept also for a testimony to the people Numb 17.11 though it were not continually in their fight QUEST XXXIX By whom this clause was added of the Israelites eating of Manna fourtie yeares Vers. 35 THe children of Israel did eat Manna 40. yeares untill they came to a land inhabited c. Augustine also thinketh that this is spoken by a prolepsis that is an anticipation or prevention of the story but it cannot so properly be said here because Moses lived not to see this for he died in the 11. moneth of the 40. yeare and the Manna ceased on the 15. day of the first moneth of the 41. yeare but a prolepsis or anticipation of the story is when the same writer setteth downe that before out
againe to his creditor And R. Salomon giveth this reason why the pledge was restored every day to set forth the mercie of God which daily forgiveth our sinnes Iosephus addeth also that by this meanes the debtor might better bee put in minde of his debt But I rather subscribe to Oleaster here that this raiment which was to be restored before the Sunne set was not delivered againe because the poore debtor had continually necessarie use of it 5. This is not only meant of the covering which he wrappeth himselfe in by night but of any other part of his bedding as his couch pillow or such like because there is the same reason of them all they helpe to defend him from the cold of the night Gallas 6. And this law is made for the benefit of the poore Hic de paupere loquitur qui non habet nisi unam vestem c. He speaketh here of the very poore man which hath but one garment and cannot live without it Hugo de S. Victor 7. Two reasons are annexed the one taken from common humanitie it is his only covering the other from the judgement of God which the Lord at their crie will exercise upon such hard hearted Creditors Iunius A third reason is added Deuteronomie 24.13 That the poore man having received his covering may blesse him QUEST L. Who are understood here by gods and why Vers. 28. THou shalt not raile upon the gods 1. Augustine thinketh that this place is to be understood according to that saying of S. Paul Though there bee that are called gods whether in heaven or in earth as there be many gods and many Lords 1 Cor. 8.5 addende sicut sunt deos intelligi voluit qui digne 〈◊〉 dicuntur in adding as there are c. he would have understood such gods which are worthily so â—alled And these gods which are worthily so called he forbiddeth to be rayled on non jussisunt sacificiis c. â—os honorare they are not bidden to honour them with sacrifices c. But the Apostle rather in this place understandeth the vaine idols of the Heathen which in their blinde opinion were counted gods not such to whom that name was worthily attributed as Cyril saith Vnde divinus Paulus quod multi quidem 〈…〉 coelâ— et in terra niâ— sunt sed pâ—tius nâ—minantur Whereupon divine Paul saith that there are many which are not indeed gods in heaven and in earth but are so called 2. Therefore by the name of gods here is understood the Prince or Magistrate as Cyrillâ—â—â— expoundeth Vt manifestam faceret dicti vim subjâ—ngit statiâ—â— That he might make manifest the sense of the word he addeth presently Neither speake evill of the Ruler of the people Likewise Gregorie interpreteth Per dons sublimes sapicuâ—es viri intelliguntur c. By gods high and wise men are understood as the Lord saith he had made Moses Pharaohs god So Constantine when accusations were brought in against the Bishops called them together and burned before their face the libels of accusation thus saying unto them Yee are gods non dignum est ut nos judicemus deos it is not meet that wee should judge the gods 3. So our blessed Saviour expounded that place of the 82. Psalme I said yee are gods hee calleth them gods to whom the word of God was Iob. 10.34 Which is not to bee understood as Calvin well interpreteth of the generall doctrine which is directed to all the sonnes of God sed de speciali dominandi mandato of the speciall charge of government 4. By gods then here and Rulers are understood both Ecclesiasticall and Civill governours as Saint Paul expoundeth it Act. 23. Iun. Gregorie applieth it only to Ecclesiasticall Governours but it comprehendeth also the Civill Rulers as appeareth Psal. 82.1 5. They are called gods Tanquam imagines existentes ejus c. Because they are as the image of him which is both the Son and God Cyril Quod ad universorum Iudicis imitationem judicia illis credita sunt Because judgement is committed unto them wherein they imitate the universall Judge of all Theodoret. Iniis relucet Majestas Dei cujus vicem nomen gerâ—â—t The Majestie of God shineth in them in whose stead they are and whose name they beare Gallas And so the Apostle calleth them the Ministers of God Rom. 13. And they are so called Ne quid admittant quod â—os dedeceat qui loco Dei sedent c. That they should commit no thing unbeseeming them seeing they sit in Gods place Lippoman Dei personam sustinent tanquam legati vicariâ— They sustaine the person of God as his embassadors and vicegerents Calvin QUEST LI. Why the Magistrate is not to be reviled and with what limitation this law is to bee understood THou shalt not raile 1. The word callal here used signifieth properly to set at nought or esteeme light by and consequently to revile because men contemne and despise those whom they speake evill of Oleaster They are then forbidden first to contemne or despise the Magistrates then to speake evill of them 2. And two things they are here warned of not in secret to detract from them nor openly to raile on them Tostat. quaest 16. Neither in absentia velcoram in their absence or to their face Cajetan 2. And specially this law intendeth to restraine their insolencie that are readie to speake evil of Magistrates if they judge not according to their humour and especially malefactors are given to â—aile upon the Judge when they are punished justly Lyran. 3. They being then in Gods place are to bee reverenced and had in honor because injurie cannot be done unto them Quin simul Deo inferatur But it must likewise be offered unto God in whose place they are Marbach And hee that curseth them in a manner curseth himselfe because the Magistrate is the head of the people whereof he is a member or part Lyran. 4. But though Magistrates must bee honored they are not to bee adored Prohibiti sunt maledici non jussi sunt sacrificiis honorari c. Though they are forbidden to be evill spoken of they are not bidden to be honored with sacrifices or any such adoration August quaest 86. in Exod. 5. And although they are not to bee rayled upon yet neither are they to be flattered in their sin we must not thinke Honorem quo praediti sunt esse vitiorum integumentum That the honor which is yeelded unto them is a veile or covering of their sin Calvine Dei nomen etiamsi falso quibusdam imponatur c. The name of God though it bee given falsely unto some Magistrates yet is to bee honored Cyril 6. But so farre are Magistrates to bee honored and those terrene gods to bee admired as they command nothing against the great God of heaven Praepositis obediendum vice Dei sed non contra Deum We must obey them in Gods stead but not
all other kinde of punishment whatsoever Cajetan And this their health is expressed by these actions of life as Hagar argueth her life by another action of life Gen. 16.13 I have seene after him that seeth Iun. So also Gallas Simler 7. Before they were sprinkled with bloud Gods hand was in some sort upon them in terrifying them Whosoever touched the mountaine should die But now after their sprinkling they are cheared and refreshed and are not forbidden the sight of God which signifieth that we onely have accesse unto God by the bloud of Christ Rupertus Ferus QUEST XXV Whether this were a new commandement or the other mentioned vers 1 2. repeated Vers. 12. ANd the Lord said unto Moses c. 1. Some thinke that this is the same commandement repeated which was given unto Moses before vers 1 2. Iun. Tostatus addeth further that when the Lord said to Moses vers 2. Moses himselfe alone shall come neere to the Lord that Moses then 〈◊〉 know that he should goe up to receive the Tables for to what end should Moses have gone forth of the campe accompanied with Aaron and the rest if it had not beene to some end qu. 15. Contra. Yes it was sufficient that God called Moses and bade him come up into the mount though he at the same time had not shewed the end of his comming as chap. 19.24 when God bade him come up the cause is not shewed why he was called the Commandements of God are simplie to be obeyed though it please not the Lord alwayes to shew a reason thereof 2. Wherefore I thinke rather that this was a divers commandement from the former and given him at a divers time Piscator Osiander 1. Cajetane reason is Mandat non solùm ascendere in montem sed morari in eo He biddeth him not onely to come up into the mountaine but to abide there c. which was not said to him before 2. Calvin addeth further that after Moses with his companie were gone up and had seene this vision Altius evehitur Moses c. ut cognoscerent c. Moses is carried up higher that they should know that Moses would have gone no further but at Gods commandement c. It was requisite therefore that Moses should bee called againe and sequestred from the rest that he might not bee thought to have presumed without a warrant 3. Severus maketh a mysterie of it that Moses being gone up with Aaron and the rest Iterum aâ—diâ—â— heareth againe come up And by these two ascendings hee understandeth the two senses of the law the literall and spirituall 4. Ferus maketh this application of it Hic jam tertio vocatur Moses in montem c. Moses is the third time called into the mount to shew that he which is set over the people of God ought often to ascend in prayer 5. Rupertus also understandeth here two ascendings using this reason It is said before vers 9. that Moses and Aaron with the rest ascended but not that they ascended unto the Lord as here the Lord saith Come up to me c. So also Hugo de S. Victor Come up to me which must be so understood that De colle in quo erat ad altiora montis procedâ—ret c. From the hill where he was hee should proceed higher into the mountaine QUEST XXVI What is signified by Moses going up to the mountaine COme up to me into the mountaine 1. Beda draweth this place unto a mysticall sense Moses is called up to the mountaine Vt ex altitudine loci colligat quà m excelsa sit lex That by the height of the place he should gather how high and removed from humane capacitie the law was which he was to receive As our blessed Saviour in the Gospell called his Apostles into the mountaine Matth. 5. and after his resurrection he also appeared in the mountaine when he gave commission to his Apostles to goe and preach the Gospell to all the world but here is the difference because the law which Moses was to receive was but given unto one people therefore Moses onely was called up but the Gospell being appointed to be preached to all the world Christ called all his Apostles to him up into the mountaine 2. Rupertus maketh this ascending up of Moses into the mount a figure of Christs ascending up unto God Non in montem terrenum sed in ipsum coelum Not into an earthly mountaine but into heaven to receive not the killing letter but the quickening Spirit as the Apostle saith He ascended up on high led captivitie captive and gave gifts unto men c. 3. Ferus doth thus moralize it that he which will behold God and give himselfe to contemplation must terrena haec inferiora despicere c. despise these inferiour and terrene things as Moses leaving the campe below ascended up into the mount QUEST XXVII Of the tables of stone whereof they were made and wherefore given Vers. 12. I Will give thee tables of stone 1. The fabulous Jewes imagine that these tables of the law were made of the Saphire a pretious stone Lyran. and that when Moses had broken them comming downe from the mountaine he gathered up the fragments and broken peeces and sold them whereby he was greatly enriched Thus these blinde Jewes are not ashamed to blemish their great Prophet Moses with the note of covetousnesse from the which he was most free Tostat. quaest 16. 2. As frivolous is that other conceit because they are said to be of stone that the tables were but one stone which sometimes seemed but one sometime two for in that they are called tables it sheweth they were more than one of one stone they might bee both that is of one kinde of stone and yet the tables were two 3. These tables of stone were created of God for that speciall use as Exod. 32.16 they are said to be the worke of God it is not improbable that they were noviter creata created of God anew as Tostatus but it is not like that they were written by the Angell which Tostatus thinketh to have spoken in Gods person in the mount for as God prepared the tables themselves so hee caused the writing they were the worke of God for the matter and the writing of God for the manner Exod. 33.16 4. All the lawes which God gave his people were not there written but onely the morall precepts the rest Moses writ sustained in the dayes of his flesh Pelarg. 2. This fast was kept by Moses and the like by 〈…〉 Christi idoneum haberet 〈…〉 That the humanitie of Christ might have a sufficient testimonie for unlesse Moses and Helias had fasted fortie dayes some might have doubted of the humanitie of Christ in holding out so miraculous a fast So Rupertus and Ferus following him 3. And these fasted to this end ut tanto miraculo homines mali c. that men being moved by so great a miracle should not contemne their
cubit and an hand breadth which was foure fingers or three thumbs more than the ordinary But seeing this great cubit was used among the Persians called regius cubitus Persarum the Kings cubit or Persian cubit which was not in use among the Hebrewes before the captivity it is not like that this measure was followed in the making of the Tabernacle 4. Wherefore I thinke rather that the usuall and ordinary cubit is here to be taken which contained two hands breadth of the greater fift and six of the lesse the great or large hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained twelve fingers the space betweene the thumbe and the little finger stretched out the lesse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained but foure fingers So then whereas Iusephus saith that the Arke was five palmeâ— or hand breadths long and there broad he meaneth the large and great palme or hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they make two cubits and halfe in length and a cubit and halfe in breadth Beda followeth this account of Iosephus saying Nec putuâ—dum hominum Iudaum in scripturis divinis secularibus doctissimum hoc petuisse latere c. It is not like that a Jew being learned in divine and secular writings could be ignorant herein And in this sense doe Bâ—rrhaius and Ribera take the cubit here QUEST XX. Whether the rings and barres were in the length or breadth of the Arke Vers. 12. TWo rings shall be on the one side c. 1. Tostacus therein following the opinion of R. Sâ—lamo thinketh that these rings thorow the which the barres were put to carry the Arke were not in the length but the breadth of the Arke for if the barres had beene put long wayes then there had beene but a cubit and halfe the breadth of the Arke betweene barre and barre which space had beene too narrow for two to carry behinde and two before one should have hindred another But this is a slender conjecture for they which carried the Arke may be supposed to have borne it upon their neere shoulders and so they might have roome enough without hindring one another Cajetane is of the same opinion that the Arke was carried secundum latitudinem at the breadth not long wayes and his reason is for more dignity sake that it should not be carried as a thing of burthen long wayes But there is no more grace or dignity in carrying one way than another it seemeth they rather respected in the carriage easinesse and comelinesse which was performed in carrying it in length more than in breadth 2. Therefore Iosephus opinion is more probable that annuli inerant exâ—troque longiore latere the rings were set on each of the long sides So also Montanus And this is more agreeable to the text that saith the rings were in the sides of the Arke which were in the length the other were the ends not the sides Lyranus QUEST XXI Whether anything were in the Arke beside the tables of stone Vers. 16. THou shalt put in the Arke the Testimonie which I shall give thee 1. Rupertus here by this Testimony understandeth not only the Tables of stone but the pot of Manna also and Aarons Rod. But that cannot be as Tostatus reasoneth because this Testimony here spoken of was given by God himselfe so were neither of the other And although the other were in some sense testimonies also unto Israel as the pot of Manna testified unto them how God miraculously fed them in the wildernesse and Aarons Rod testified that the tribe of Levi usurped not that calling but were therein appointed of God yet the Tables of the Law were specially so called quia testes erant c. because they were witnesses betweene God and his people that they had received these precepts of God and promised obedience Lyran. 2. But though Tostatus herein dissent from Rupertus in the exposition of these words yet he thinketh that all these three were in the Arke quaest 11. and that the booke of Deuteronomie which Moses writ was there also which Moses commanded the Levites to put in the side of the Arke Deut. 31. And this they thinke to be confirmed by the Apostles testimonie Hebr. 9.3 After the second vaile was the Tabernacle which is called the Holiest of all which had the golden censer and the Arke of the Testament overlaid with gold in the which the golden pâ—t which had Manna was and Aarons rod that had budded and the tables of the Testament But in this place as Iunius Ribera Pelargus have well observed the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua in the which is not referred to the Testament but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle before spoken of for it is not unusuall for the relative to be referred to the former antecedent as may be observed in divers places 3. Therefore the truth is that there was nothing in the Arke beside the tables of the Law as is evidently testified 2 King 8.9 and 2 Chron. 5.10 Some doe answer that in Moses time all these were in the Arke but not in Salomons so Catharinus and some conjecture that the enemies might have taken away the other when the Arke was in their custody sic Genevens But Iosephus evidently witnesseth that there was never any thing put within the Arke saving the tables of stone Thomas Aquinas thinketh that the tables of stone are said to be there because although the rest were there also the Arke was made specially to keepe those tables of stone But the text is plaine that there was nothing there beside Anselmus saith that they are said to be in the Arke because they were neere to the Arke But it is evident that the tables of stone were not only neere the Arke but in the Arke it selfe therefore in the same sense they are not all said to be in the Arke Lyranus in 2 King 8. Abulens qu. 6. and Cajetane affirme that the tables of the Law were only in the Arke and the other two were in a little cheâ—t or coffer in the side of the Arke But this Ribera saith is comâ—â—entitium imagined for we reade not of any such thing made without the Arke Therefore the best resolution is this that the tables of the Law were only in the Arke the other two Aarons Rod and the pot of Manna were only placed before the Arke As Exod. 16.34 the pot of Manna is said to be laid up before the Testimony to be kept So Num. 17.10 the Lord said to Moses Bring 〈◊〉 Rod before the Testimonie to be kept but we reade not that it is any where said of the two tableâ— that they were laid up before the Lord. And concerning the booke of Deuteronomie which Moses did write it was not put into the Arke but without neere unto the Arke in the Tabernacle because it was found afterward in Iosias time in the place where the treasure was 2 Chron. 34.14 Ribera
them the very kinde 3. Iunius thinketh that although the first liquor of the olive be very commendable yet Primam undam praeli superat ea qua iâ—diculis solùm extunditur that which is beaten out with pestles doth excell the first liquor of the presse 4. But I rather incline to Pellicans opinion who thinketh the purer and thinner oyle to have beene used for the holy anointing and the second sort as the fittest though not the purest because it was a more fat and thicker oyle to be for the lamps There was beside these religious uses a prophane use of this oyle as either for meat Osiander or medicine This oyle is therefore prescribed to be beaten onely because tundendo sola caro frangitur in beating the flesh onely as it were of the olive is brused but it being ground the stones also are bruised together with the rest and so the oyle hath an impure mixture of the dregs Cajetan Vers. 20. That the lamps may alwayes burne 1. Some upon these words have thought that the light in the lamps never went out but burnt continually both day and night their reasons are these 1. Cajetane would prove it by these words That it may alwayes burne Hinc apparet quod indeficiens erat lumen candelabri tam die quam nocte Hence it appeareth that the light of the candlestick failed not neither by day nor night Tostatus answereth that here the word jugiter alwayes non significat temporis continuitatem doth not signifie a continuance of time but a perpetuall ordinance though interrupted So also Piscator expoundeth continually that is statis temporibus at set times continually as the daily sacrifice was called Iuge sacrificium a continuall sacrifice and yet it was offered but twice every day at morning and even 2. Simlerus thinketh that the lamps gave light by day because quia Sanctum fenestris caret the holy place wanted windowes and therefore for a supplie of them the lamps did burne upon the candlesticke So also Pelarg. QUEST XXI Whether the lamps burned in the Tabernacle both day and night BUt Pellican answereth Solis clarissimum jubar c. that the most cleare Sunne beames which shined by day needed not have any helpe of candle light for seeing all the East end was open onely a vaile drawen before it there might come in light enough the Tabernacle opening toward the most lightsome part of the heavens the rising of the Sunne to illuminate every part of the Tabernacle 3 Ribera would prove as much by that place Levit. 24.3 Aaron shall dresse them both evening and morning before the Lord alwayes They were dressed to that end evening and morning ut semper ar derout that they might alwaies burne But as Cajetane noteth concerning the sense of that place though he concurre in the same opinion Non tempus lucendi sed disponendi lucernas decernitur Not the time of giving light but of disposing the lights is there decreed So also Gallas expoundeth these words chap. 30.7 that Aaron every morning dressed the lamps Notari tempus ordinandi lucernas The time of setting in order the lamps is noted And the lamps were dressed in the morning that is cleansed from the soile which it had gathered in the night the Priest in the morning quicquid immunditiarum noctu contraxerit c. did purge and cleanse whatsoever uncleannesse was gathered in the night Vatablus in cap. 30.7 2. Therefore it is the better opinion that the lights burned onely in the night and were extinguished and put out in the morning 1. Tostatus and Oleaster doe prove it by the words following in this place in the next verse They shall dresse them from evening to morning They therefore burned onely till the morning which the Latine Interpreter thus expoundeth Vt usque manâ— luceat That it may give light till the morning and the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall kindle it or set it on fire from the evening till the morning 2. Piscator alleageth that place chap. 30.8 where the Priest is said to kindle the lamps or set them on fire in the evening the word is behaghaleth in causing them to ascend that is setteth them on fire Paguine because the fire ascendeth or goeth up but in the morning he is said onely behetibo to make good the lamps that is to cleanse them and dresse them 3. Vatablus and Iunius inferre as much upon that place 1 Sam. 3.3 Ere the light of God went out that the lamps burned all night and were put out in the morning 4. Pellican useth this reason Interdiu sole lucente omnia illustrante The Sunne shined by day and gave light to every place so that there was then no use of the candle light they burned not in the day Quia id divino operi non honorificum esset Because that had beene to the dishonour of that divine worke of God in creating the light of the Sunne if any should have thought it needed the helpe of humane and artificiall light 5. Beda upon this that the lamps burned onely in the night and were put out in the morning maketh this allusion Cùm nocte transacta seculi hujus mane futuri seculi inclaruerit c. When the night of this world being past the morning of the next world shineth cleere we shall then no more need lucerâ—a librorum the light of books the true light of the world shining upon us 6. Lyranus also thus expoundeth Semper id est qualibet nocte Alwaies that is every night Iosephus thinketh that all the seven lamps burned by night and three of them onely by day But upon the former reasons it is evident that the lampe burned not at all by day the reason why the seven lamps were all set on fire was this that though one or more by some negligence might goe out in the night yet not all that some might hold light out still and so there should bee alwaies light in the Tabernacle Pellican QUEST XXII What is meant by the Tabernacle of the Congregation and whether it be so rightly called Vers. 21. IN the Tabernacle or Tent of the congregation 1. Some doe read In Tabernaculo testimoâ—â—â— In the Tabernacle of the testimonie So the Latine and Septuag But there is another word which afterward followeth gheduth which signifieth the testimonie the word hâ—â—e used is mâ—ghâ—â—â— So Numb 17.4 both these words are used together in the Tent maghedh of the appointed meeting before the Arke gheduth of the Testimonie And here the Latine Interpreter to avoid the concurrence and repetition of the same word is forced to read Tabernaculum foederis the Tabernacle of covenant Neither was the candlesticke set in the place where the Arke of the testimonie was but in the holy place without the vaile therefore for distinction sake of the places it cannot be here called the Tabernacle of the testimonie Simlerus as Tostatus taketh it following the Latine text So also Oleaster 2. The
the Priests are thus sprinkled with bloud it is shewed summos Sacerdotes non fuisse ita perfectos c. that the high Priests of the Law were not so perfect that they needed not to be purged Osiand But they had need of another high Priest by whose bloud they should be sanctified QUEST XXIX How these things were put into the Priests hands and shaken to and fro Vers. 24. THou shalt put all this in the hands of Aaron and shake them to and fro c. 1. The Latine Interpreter here readeth amisse thou shalt sanctifie them which Tostatus would helpe out thus because divers ceremonies were used in the consecration of the Priests quaelibet earum sanctificaâ—io vocabatur every one of them was called a kinde of sanctifying But the word nuph signifieth to shake or move to and fro 2. Some doe translate it thou shalt lift up So Pagnin Oleaster who referreth it to the ascending and rising up of the vapour or smoake But this shaking to and fro was done before they were burned upon the Altar which followeth in the next verse and there is another word afterward used to shew the lifting up for the shaking to and fro is called tenupha and the lifting up terumah of rum to lift up 3. R. Salomon saith the manner of putting these things into the Priests hands and shaking them to and fro was this Moses did put them into their hands and then with his hands underneath theirs did shake them to and fro toward the East and West and then toward the North and South 4. And by this ceremony of putting those things into the Priests hands Moses delivered them jus talia possidendi right to enjoy such things they should be afterwards for the Priests use Lippom. QUEST XXX Whether Moses were indeed a Priest Vers. 26. ANd it shall be thy part 1. The Latine Interpreter readeth here corruptly erit in partem suam it shall be for his part that is Aarons for what Aarons part should be is afterward shewed vers 28. the word is lecha to thee as the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be for thy part that is Moses should have the Priests part at this time 2. Lippoman hence would inferre that Moses was the high Priest both because he did consecrate the high Priest and he had the breast for his part which only belonged to the high Priest 3. I rather thinke with Osiander that Moses did at this time quodam modo fungi officio Sacerdotis c. after a sort execute the Priests office So also Simler Gallas Hee was in the Priests stead in the consecration of Aaron But if Moses had beene actually a Priest he could not afterward have resigned that office and calling neither can this be inferred upon that place Psalm 99.6 Moses and Aaron among his Priests that Moses was a Priest but it sheweth that Moses and Aaron were most excellent among the Priests as Samuel among those that called upon his name Vatabl. Or Moses was counted among the Priests because he did extraordinarily execute the Priests office as in the consecration of Aaron 4. Tostatus calleth Moses simplicem Levitam a simple or plaine Levite quaest 14 He was indeed of the tribe of Levi and in that sense Aaron also might be called a Levite but Moses was more than a Levite because hee both sacrificed and consecrated the Priests which the Levites could not doe QUEST XXXI Whether Aaron had the breast and shoulder of the ram of consecration Vers. 27. THou shalt sanctifie the breast of the shake offering and the shoulder of the heave offering 1. Whereas the right shoulder was shaken to and fro before and burnt upon the Altar this could not be the shoulder of the heave offering here spoken of for it was burnt already upon the Altar 2. Some thinke therefore that it was the left shoulder which is here called the heave offering and that Moses had that and the breast for his part at this time because he was now in the Priests stead Osiand Marbach But this is not understood of Moses that he should have them they are for Aaron and his sonnes vers 28. Moses part is set downe before what it should be vers 26. namely the breast And it was the right shoulder not the left which was given to the Priest Levit. 7.32 The left shoulder and the rest of the peace offering beside that which was due unto the Priest belonged unto the offerer 3. Therefore this Law here set downe is not concerning the ram of consecration out of the which Aaron had not now the Priests part because he and the other Priest were at that time but as the offerers and presenters but for the time to come an order is set what part they should have out of the peace offerings of the children of Israel namely the breast and the right shoulder Tostat. quaest 13. Iun. Gallas QUEST XXXII What difference there was betweene the shake-offering and heave-offering Vers 27. THe shoulder of the heave-offering c. 1. Some thinke that the breast was only shaken to and fro and therefore was called tenupha the shake-offering and the shoulder was onely lifted up so called also terumah Vatabl. Which Osiander calleth the one Movenda the sacrifice to bee moved or shaken the other Levanda to be lifted up and Iunius seemeth to be of the same opinion who readeth distinctly which was shaken to and fro that is the breast and which was lifted up that is the shoulder But the words following will not beare this sense which was heaved up of the ram of consecration Now no mention is made before of the heaving up of the shoulder but of the shaking of it to and fro with the other things which were put into Aarons hands vers 24. so that the right shoulder of the consecration ram was not onely lifted up but it was also shaken to and fro 2. The generall opinion therefore iâ— that as well the breast as the shoulder were first heaved up and downe and then shaken to and fro So R. Salomon Lyranus Simlerus Gallasius Tostatus with others But if they were both indifferently shaken to and fro and lifted up alike why are these speciall names given unto them Levit. 7.34 The breast shaken to and fro and the shoulder lifted up 3. Therefore I neither thinke that the breast was shaken onely nor the shoulder lifted up onely because the shoulder was shaken to and fro vers 24. and the breast together with the shoulder are indifferently vers 28. called an heave-offering neither yet is it like that there was no difference of motion in the shaking of them and the heaving them up seeing they have speciall names given them of their divers motions But it is most probable that the breast was more shaken to and fro than lifted up and therefore is called tenuphah of the more principall motion and the shoulder though it were moved to and fro yet was chiefly heaved up
cause also it pleased God to suffer Aaron to fall Vt nemo de gratia sua praesumat that no man should presume of his gifts or strength but let him that standeth as the Apostle saith take heed lest he fall Ferus 5. And by Aarons presumption we see how dangerous a thing it is to bring any thing into Gods service without his warrant Borrh. QUEST XVI How the golden calfe is said to be fashioned with a graving toole Vers. 4. ANd fashioned it with a graving toole and made thereof a molten calfe 1. The word here translated a graving toole is chereth which is sometime taken for a bag or purse as 2 King 5.22 where it is said that Naaman bound two talents of silver in two bags gave them to Gehezi and so some thinke that Aaron put all the peoples jewels and earings in a bag together lest they might thinke he had converted any part thereof to his owne use Cajetan but the other word vajatâ—ar he fashioned is against this sense 2. But most usually chereth is taken for a penny style or graving toole and so some thinke that Aaron with this instrument did draw a patterne making the proportion of a calfe which the workmen should follow in their casting So R. Salom. Osiand Lyran. 3. Others thinke that with this instrument Aaron made a mould in clay or such like matter and the mettall cast into it received that forme Tost q. 10. Oleast 4. Simlerus maketh a double use of this graving toole Vnum in formandâ— typo alterum in perpoliendo operefuso One in making the mould the other in polishing the worke after it was cast 5. But I rather subscribe to Gallasius that thinketh here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transposing of the words putting the latter first for the golden calfe was first cast and melted and then polished and trimmed with a graving toole as workmen use to doe 6. This calfe was made by Founders worke there are three wayes to make and frame things of mettall either by hammering and beating them to some fashion as the Cherubs upon the Arke were made or by joyning the peeces and joints together which are sunderly made or by casting and melting it in a mould and so was this golden calfe made Tostat. qu. 10. QUEST XVII Why Aaron caused the likenesse of a calfe to be made rather than of any other thing Vers. 4. A Molten calfe 1. Some of the Hebrewes give this ridiculous reason why the image of a calfe was made rather than of any other thing when the Israelites were comming out of Egypt and intended to bring out Iosephs bones with them as they did they say Nilus had overflowen the place where his bones were and so Moses did make the picture of a calfe in a certaine golden plate which floting upon the water shewed the place where Iosephs bones lay which plate they say was brought among other jewels to Aaron here and cast into the fire by vertue whereof the whole masse of gold was turned into the shape of a calfe But here are many fables couched together 1. It is a very tale that Iosephs bones were found out by any such meanes 2. The people onely brought their golden earings therefore no such plate 3. Neither was there any such vertue in that golden plate if there had beene any such to convert or change the whole masse 4. Neither was there any such cause seeing the molten calfe was cast in a mould Opere fusario by Founders worke as the Latine translator readeth 2. R. Abraham seemeth to thinke that this figure of a calfe was made rather than any other as apâ—est at that time to receive some divine and celestiall influence but though Aaron were at this present grossely blinded and deceived yet it were impietie to thinke that he was given to such superstitious astrologicall observations as to make figures to derive some secret supernaturall influence and vertue into by the celestiall constellations 3. Some thinke that Aaron caused a calfe to be made to deride them as Helias did Baals Priests supposing they would not be so absurd as to ascribe divine vertue unto a calfe Procopius But it seemeth that Aaron was in good earnest by that which followeth in that he set up an Altar and proclaimed an holy day 4. It is further alleaged by some that Aaron intended not to make any thing of the gold thinking that the fire might consume it but that the Egyptians which were in the campe by their art Magike and by the operation of the devill caused the image of a calfe to come forth Ex Fero. But it may appeare vers 24. by Aarons confession unto Moses that he intended to make them an image when he cast the mettall into the fire and to what end else served the graving toole but to fashion it he would not have polished and trimmed the devils worke 5. Some further thinke they would have a calfe made because the sacrifices of bullocks are the chiefest and thereby they thought the better to please God But it is not like that they had any such purpose at this time to doe that which was pleasing unto God seeing they had heard not long before the Lord by his owne mouth forbidding them to make any kinde of image to worship 6. It is therefore most like that Aaron according to the desire of the people made a Calfe like unto the Egyptian god Apis which they had seene the Egyptians to worship and therefore they were drawne by the corrupt imitation of them to have the image of a Calfe made Lyran. Calvin Simler Gallas Augustine addeth further that the Egyptians had set up the image of an oxe or bullocke by Iosephs tombe which they worshipped So the Interlinâ—â—ry glosse giveth this reason Quia bovem adoraverunt in Aegypto Because they had used to worship a bullocke in Egypt And the Egyptians used to worship their King being dead under the forme of a live bullocke Plin. lib. 8. cap. 46. QUEST XVIII Whether the Israelites thought indeed the golden Calfe to be the God that delivered them THen they said These be thy gods O Israel which brought thee out of Egypt 1. Procopius thinketh that these words were uttered by Aaron and that hereby he would have brought them to remember that God which had brought them out of Egypt But it is evident by the text that these were the acclamations of the people 2. Lyranus thinketh that the people attribuebat idolo did attribute unto this idoll it selfe those great wonders which God had wrought for their deliverance and therefore for honour of this idoll they speake in the plurall number as men used to doe to great persons But it is not like they were so mad as to thinke the golden Calfe brought them out of Egypt cum res esset inanimata it being a thing without life Ferus And men use to speake for more honour sake in the plurall number in the first and second
himselfe excusable because hee was urged and compelled through the importunitie of the people to doe it Importunitas populi eos levare non potest c. The importunitie of the people cannot ease them any thing who should have beene more prudent and circumspect in their government Gallâ—s 4. In excusing hee accuseth himselfe for in that the people were bent to mischiefe hee ought to have beene so much the more vigilant over them And whereas they asked to have gods made to goe before them and alleaged they knew not what was become of Moses he should have told them that the Lord was their guide and have declared where Moses was Simler 5. In saying thereof came this calfe frigida exili narratione culpam tegere c. he goeth about by a cold and slender narration to hide his fault Calvin QUEST LXV Whether Aaron dissembled in not confessing plainly that he made the Calfe Vers. 24. I Did cast it into the fire and thereof came this Calfe 1. The Hebrewes seeking to excuse Aarons fault what they may say that he intended not to make a Calfe but cast in the golden eare-rings into the fire to consume them but by the operation of Satan working by certaine Egyptian Magicians in the camp the forme of a Calfe came forth But that Aaron had an intention to make a Calfe appeareth by the former narration vers 4. how Aaron after it was molten and cast caused it to be fashioned with a graving toole See more hereof quest 17. before 2. Some thinke that Aaron mentitur timâ—re perterritus maketh a plaine lie being overcome of feare Oleaster So also Lyranus But Aaron would have beene ashamed publikely to make a lye as though he had purposed to make a Calfe seeing it was not well knowne to all the people to be his doing 3. Tostatus is of opinion that Aaron herein is not faultie at all but that he simply confessed that hee made the Calfe being through feare of the people thereunto compelled Sed Scriptura qua breviloquâ— est c. hic eum breviter tangit But the Sripture which is compendious because the narration hereof was set downe before doth but briefly touch it here But it might as briefly have beene set downe that Aaron made the molten Calfe as it is expressed before vers 4. therefore the brevitie of speech is not the cause 4. Augustine thinketh that Aaron himselfe compendio locutâ—â— est used this compendious speech and that he lied not at all because Moses eum de mendacio non arguit doth not reprove him for lying But as Aaron is not convinced here of a manifest lye yet some colouring and dissimulation appeareth in his speech because he doth not plainly confesse hee did it Substantia facti narratur tantummodo faciendi He confesseth only the substance of the fact concealing the manner Moses reproveth him not for this dissembling no more he doth for any other infirmitie here shewed because he replieth not againe 5. Hugo de S. Victor would have the meaning of Aarons words to be this Thereouâ— came this Calfe opere scilicet hominis non miraculo by the worke of man not by any miracle But the manner of his speech sheweth that Aaron sought to extenuate his sinne 6. I therefore here rather consent to those which thinke that Aaron coloured his fault by this speech Râ—m ita refert ac si praeter ipsius intentionem formatus sic vitulus He so reporteth the matter as though the Calfe were formed beside his intention Marbach Iejune simpliciter narrat Hee maketh a drie and slender narration Simler Exili narratione culpam tegere c. By a slender report he would cover his sinne Calvin Quicquid sit attenâ—at quantum potest culpam Whatsoever it is in these words he extenuateth his sinne what he may Lippoman And this seemeth to be more likely because Aaron maketh a colourable defence and excuse of his fault thorowout as is shewed before quest 64. QUEST LXVI In what sense the people are said to be naked Vers. 24. MOses saw therefore that the people were naked c. 1. Some understand it of their jewels of gold which they were deprived of being bestowed upon the idoll Lyran. Hugo de S. Victor But we read in the next chapter that they were splendidè ornati they had goodly ornaments Calvin Marbach Therefore they were not stripped of all 2. Some thinke that they were disarmed for Aaron fearing some mutinie and rising among the people had taken away their armour Cajetan But in that it is said afterward that the Levites girded their swords to them vers 27. it appeareth that their weapons were not taken from them Simler 3. Some expound it of the manifestation of their sinne that whereas hitherto they were counted the true worshippers of God now they should bee knowne to be idolaters and so defamed among the Heathen R. D. Kimbi Oleaster Vatab. 4. Some giue this sense Aaron had made them naked that is laid all the fault upon the people 5. Or they were naked because they went about obstinately to defend their sinne but in this sense Aaron could not bee said to have made them naked for he would not have encouraged them to stand in defence of their sinne having himselfe confessed it 6. The Chalde translateth Moses saw the people were idle that is gave themselves to eating and drinking and playing and neglected the feares of warre which would have beene unto their shame if their enemies should encounter with them 7. But beyond the rest this is the most proper interpretation that they were naked gratia prasiâ—lio Dei of the favour help and assistance of God Iunius Nudatus erat gratia protectione they were naked of his favour and protection Ferus Therefore Si tunc corruissent hostes proculdubio eos ignomiâ—iosè delevissent If then the enemie had fallen upon them they had most shamefully foiled them Gallas As the Canaanites overcame the Israelites when they set upon them wilfully God being not among them Tostat. qu. 34. So also Calvin Significat rejectos esse à Deo Hee signifieth they were rejected of God under whose protection they were To the same purpose Osiander Borrhaius Lippoman Simlerus QUEST LXVII Why Moses stood in the gate and what gate it was Vers. 26. MOses stood in the gate of the camp 1. Cajetan thinketh that the camp had gates to enter in by Quia castra munita eranâ— tanquam civitas because the camp was fenced about like a citie and Simlerus thinketh that the camp was compassed about with a ditch and by the same there were certaine passages and entrances into the camp But that is not like that they alwayes entrenched themselves seeing they were to remove at all times as the cloud before them removed which was sometime the same day sometime within two dayes Numb 9.22 so that they could have no time to make any such ditch or trench Tostat. qu. 34. 2. Who
as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the swallowing up of Cora Dathan and Abiram by the earth and the
here gave his people 44. qu. Why the Lord at this time gave his people a law 45. qu. Who is said here to tempt 46. qu. Of the divers kinds of temptations 47. qu. Of the difference betweene good and bad temptations 48. qu. Wherein the Lord at this time proved his people 49. qu. What diseases of Egypt he meaneth 50. qu. Whether Job being a righteous man felt not of the diseases of Egypt 51. qu. In what sense the Lord saith I am thy healer 52. qu. Of the fountaines and Palme trees in Elim 53. qu. Of the mysticall signification of the twelve fountaines and seventie Palme trees 54. qu. Of divers errors and oversights of Josephus Questions upon the sixteenth Chapter 1. QUest Of the desart of sin 2. qu. Of the time when the Israelites came into the desart of sin 3. qu. Whether all the children of Israel murmured 4. qu. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. 5. qu. Of the grievous murmuring of the Israelites 6. qu. How the Israelites are said to have sit by the fleshpots of Egypt 7. qu. In what sense the Lord saith he will raine bread from heaven 8. qu. Why they are commanded every day to gather this bread 9. qu. How the Lord is said by this to have proved his people and to what end 10. qu. Why the flesh was given in the evening the bread in the morning 11. qu. Whether the rocke were first stricken to bring out water or the flesh and bread first sent 12. qu. Why Moses biddeth Aaron to speake to the people and doth it not himselfe 13. qu. How the people are bid to draw neere before the Lord. 14. qu. What cloud it was wherein the Lord appeared 15. qu. When the Lord thus spake to Moses 16. qu. What manner of fowles were sent whether they were Quailes 17. qu. Whether the comming of Quailes were a naturall worke 18. qu. VVhether this storie of the sending of the Quailes and that Numb 11. be all one 19. qu. Whether the Manna were a kinde of dew 20. qu. Whether the Manna were a naturall meteor 21. qu. Whether the Manna lay about the campe onely and not within it 22. qu. Whence it was called Manna 23. qu. VVhy the Manna is said to be the bread of Angels 24. qu. Of the measure Gomer how much it contained 25. qu. How one measure of Manna sufficed for every ones eating 26. qu. Why a Gomer was appointed for every head 27. qu. Whether the people transgressed in gathering some more some lesse 28. qu. How it came to passe that none had over that gathered more nor none had any lacke that gathered lesse 29. qu. How the Manna grew to bee corrupt with wormes 30. qu. How the Sun is said to wax hot and of the melting of Manna 31. qu. How they gathered twice so much upon the sixt day 32. qu. What moved the Rulers to come and tell Moses that the people had gathered double 33. qu. Of the meaning of the 23. verse and whether they dressed upon the sixth day that which was reserved for the seventh 34. qu. Whether the observation of the Sabbath were now first instituted 35. qu. Of the rest of the Sabbath 36. qu. The description of Manna the quantitie fashion colour and taste thereof 37. qu. Whether the Manna had a divers relish according to every ones taste 38. qu. When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. 39. qu. By whom this clause was added of the Israelites eating of Manna fortie yeares Questions upon the seventeenth Chapter 1. QUest Why some mansion places are omitted here 2. qu. Of penurie and want of water which the Israelites here indured 3. qu. Why it pleased God to prove his people with thirst 4. qu. How the people are said to tempt God 5. qu. Of Moses feare lest he should be stoned 6. qu. Why Moses is bid to take the Elders with him 7. qu. Why Moses is bid to take his rod. 8. qu. Whether it be all one storie of smiting the rocke Exod. 17. and Numb 20. or divers 9. qu. Of the mount Choreb 10. qu. Whether the water out of the rocke did still follow the Israelites 11. qu. What nation the Amalekites were and how they set upon Israel 12. qu. The reasons which moved the Amalekites to set upon the Israelites 13. qu. Why Moses goeth not himselfe to battell but appointeth Joshua 14. qu. Whether this Hur were the sonne of Caleb 15. qu. Whether Moses lifted up his hands in prayer 16. qu. How Moses hands were heavie 17. qu. Of the supporting and bearing up of Moses hands 18. qu. What this Amalek was and of whom descended 19. qu. What booke this was wherein Moses is commanded to write this storie 20. qu. Why Moses is commanded to rehearse it to Joshua 21. qu. Whether Amalek were wholly destroyed by Saul 22. qu. Of the building of the Altar and the name thereof 23. qu. Of the meaning of these words Thy hand is upon the throne of Jah Questions upon the eighteenth Chapter 1. QUest Whether Jethro and Rehuel or Reghuel were the same man 2. qu. How Jethro heard what the Lord had done for Moses and Israel 3. qu. The causes which moved Jethro to come unto Moses 4. qu. When Moses had sent Zipporah away 5. qu. Of Moses two sonnes 6. qu. How Moses was delivered from the sword of Pharaoh 7. qu. At what time Jethro came to Moses before the Law given in mount Sinai or after 8. qu. Wherefore Jethro sent before to Moses 9. qu. Of the manner of Moses entertainment 10. qu. Why Moses declareth all these things unto Jethro 11. qu. Of Jethro his joy and rejoycing 12. qu. Whether Jethro had before this the knowledge of the true God 13. qu. Of the meaning and true reading of the 11. verse 14. qu. Whether Jethro offered himselfe burnt offerings 15. qu. In what sense they are said to eat bread before the Lord. 16. qu. How the people came to Moses to aske of God 17. qu. Why the Lord would have Moses to take his dirrction from Jethro 18. qu. What causes Jethro would have reserved to Moses 19. qu. Of the qualities and properties required in good Magistrates 20. qu. How the Rulers over thousands hundreds c. are to be counted 21. qu. Of the number of these Officers and of their continuance and succession 22. qu. The difference betweene Moses office and the rest 23. qu. Of the meaning of these words And God command thee 24. qu. In what sense the people are said to goe quietly to their place 25. qu. Whether these Officers were chosen by Moses 26. qu. Whether these Officers were of equall authoritie or one subordinarie to another 27. qu. Of the difference betweene these Officers and the seventie Elders Numb 10. 28. qu. At what time Jethro tooke his leave of Moses Questions upon the ninteenth Chapter 1. QUest Of what
Mahomets thigh nor for a Turke himselfe 30. qu. VVhy three feasts are onely named wherein they had more 31. qu. Of the feast of the Passeover 32. qu. VVhy Pentecost is called the feast of the first fruits 33. qu. How the feast of Tabernacles is said to bee in the end of the yeare 34. qu. VVhich were the three feasts wherein they were to appeare before the Lord. 35. qu. VVho were bound to appeare before the Lord whether their servants 36. qu. To what end the people were commanded to meet together 37. qu. Why the people were not to appeare emptie before the Lord. 38. qu. In what place they appeared before the Lord while the Arke and Tabernacle were asunder 39. qu. VVhat sacrifice here is commanded not to be eaten with unleavened bread 40. qu. When the Passeover was to be killed 41. qu. Wherefore they were to eat onely unleavened bread in the Passeover 42. qu. VVhat first fruits are here mentioned in this law 43. qu. VVhat it is to seeth a kid in the mothers milke 44. qu. VVho is understood here to be this Angell 45. qu. VVhy in this place the prohibition of Idolatrie is inserted 46. qu. VVhat manner of promises are here made and why 47. qu. VVhat is understood by the hornets 48. qu. VVhy God did cast out the Canaanites all at once before the Israelites 49. qu. Of the bounds and limits of the land of promise 50. qu. Whether it be lawfull to make a league with nations which are enemies to true religion 51. qu. What it is to sinne against God Questions upon the foure and twentieth Chapter 1. QUest Whether this Chapter bee transposed in part or in whole 2. qu. What these seventie Elders were 3. qu. Why Moses went up into the mount alone 4. qu. VVhether all the people in generall were assembled 5. qu. Why the Lord requireth the peoples consent to his lawes 6. qu. What lawes they were which Moses wrote in a booke 7. qu. Whether Moses rose up the next morning 8. qu. Whether there were twelve pillars beside the Altar 9. qu. Whether the names of the tribes were written in these stones 10. qu. Whether the tribe of Levi were here reckoned among the twelve tribes 11. qu. VVho were these young men which sacrificed 12. qu. Why they offered no offerings 13. qu. In what sense the Prophet Amos saith They offered no sacrifices 14. qu. Of the number of the sacrifices here used 15. qu. How this place agreeth with that Hebr. 9.19 16. qu. VVhat is understood by the sprinkling of the bloud 17. qu. What is meant by the dividing of the bloud into two parts 18. qu. Whether all the people were besprinkled with the bloud 19. qu. VVhen Moses and Aaron with the rest went up 20. qu. Wherefore those went up with Moses 21. qu. How they are said to have seene God 22. qu. Wherein the place under Gods feet is said to be like to Saphir 23. qu. In what sense the Lord is said not to lay his hand and upon whom 24. qu. Why they are said to eat and drinke 25. qu. Whether this were a new Commandement or the other mentioned vers 1 2. repeated 26. qu. What is signified by Moses going up to the mountaine 27. qu. Of the tables of stone whereof they were made and wherefore given 28. qu. Why Joshua went up with Moses 29. qu. What became of Joshua after Moses left him 30. qu. Wherefore Moses left Aaron and Hur in his place 31. qu. How the cloud covered the mountaine and what it signified 32. qu. How the Lord appeared in fire and of the meaning thereof 33. qu. Whether the six dayes before mentioned were part of the fortie dayes 34. qu. Wherefore Moses fasted fortie dayes and fortie nights 35. qu. What Moses did in the mount those fortie dayes and fortie nights Questions upon the five and twentieth Chapter 1. QUest Of the diversitie of ceremonies and the reason of the institution thereof 2. qu. What time Moses erected the Tabernacle whether before the receiving of the tables of the Law or after 3. qu. Why these oblations are called terumah an heave offering 4. qu. VVhy the Lord saith Receive an offering for me 5. qu. VVhether this free offering was the same which was imposed upon them afterward chap. 38.26 6. qu. Of the blew purple and skarlet colour 7. qu. VVhat shesh was which the most doe translate silke 8. qu. VVhether they used badgers skins 9. qu. VVhat kinde of wood the wood Shittim was 10. qu. VVhence they had their Shittim wood 11. qu. VVhy no iron was used in the Tabernacle 12. qu. To what uses these things served which were offered 13. qu. Of the use of the oyle and spices 14. qu. Of the mysticall and morall application of these divers oblations 15. qu. Of the signification of the Sanctuarie and wherefore it was ordained 16. qu. How the Lord is said to dwell in the Sanctuarie 17. qu. VVhether Moses saw a patterne of the Tabernacle in the mount 18. qu. Of the excellencie and dignitie of the Arke and why it was made 19. qu. Of the bignesse of the Arke and how the cubit is to be taken here 20. qu. VVhether the rings and barres were in the length or breadth of the Arke 21. qu. Whether any thing were in the Arke beside the tables of stone 22. qu. Of the spirituall and mysticall signification of the Arke 23. qu. Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over 24. qu. Of the signification of this word Cherub 25. qu. VVhat forme and fashion these Cherubims were of 26. qu. VVhy they are called Cherubim and Seraphim 27. qu. On which side of the Arke the Cherubs were placed 28. qu. VVhether the Cherubims stood upon the ground or upon the Mercie seat 29. qu. The difference betweene the Cherubims which Moses made and those which Salomon set up 30. qu. Of the places where the Lord used to speake with Moses 31. qu. VVhether God himselfe or an Angell spake from the Mercie seat 32. qu. Of the spirituall signification of the propitiatorie 33. qu. Of the matter whereof the table was made 34. qu. Of the forme and fashion of the table 35. qu. Of the placing of the two crownes and the border of the table 36. qu. How the table of shew-bread was carried 37. qu. Of the dishes and cups belonging to the table the use and number of them 38. qu. Of the foure kinds of vessels in particular which served for the table 39. qu. VVhy it was called the shew bread or face bread 40. qu. Of the order and quantitie of these lâ—aves 41. qu. Of the mysticall signification of the table of shew bread 42. qu. Of the forme and fashion of the candlesticke 43. qu. Of the place where the candlesticke stood 44. qu. Whether the candlesticke were made to Moses hand 45. qu. Of the instruments belonging to the candlesticke 46. qu. How much a talent was 47.
beare their iniquities 37. qu. The mysticall signification of the golden plate 38. qu. Of the imbroidered coat the fashion and making thereof 39. qu. Of the high Priests miter 40. qu. Of the girdle of needle worke and imbroidered 41. qu. How the high Priests attire differed from the apparell of the inferiour Priests 42. qu. Whether Aaron did alwayes put on the common Priestly garments 43. qu. What it is to fill the hands of the Priests 44. qu. Of the fashion and use of the linnen breeches 45. qu. How this precept and charge concerning the linnen breeches agreeth with that law Exod. 23.26 46. qu. Of the mysticall application of the inferiour Priests garments Questions upon the nine and twentieth Chapter 1. QUest Why it pleased God to have the Priests thus consecrated 2. qu. Why the Calfe is said to bee the sonne of a bullocke 3. qu. Why a Bullocke two Rammes and other things were offered at Aarons consecration 4. qu. Why Aaron and the Priests were called to the doore of the Tabernacle 5. qu. Why Aaron and the rest are washed and how 6. qu. Of the Priestly apparell which Aaron put on and why the girdle is omitted 7. qu. How Aaron was anointed and with what 8. qu. How the ordinance of the Priesthood is said to be perpetuall 9. qu. The spirituall application of Aarons manner of consecration 10. qu. Why the Priests lay their hands upon the head of the beast 11. qu. Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other 12. qu. Why the bloud was laid upon the hornes of the Altar 13. qu. What became of the bloud which was powred at the bottome of the Altar 14. qu. Why the fat was burned upon the Altar and how 15. qu. VVhy the flesh skinne and dung was burned without the host 16. qu. Of the mysticall application of the sacrifice of the bullocke with the rites thereof 17. qu. VVhy the sacrifice for sinne was offered first 18. qu. How the bloud of the burnt offering was bestowed upon the Altar 19. qu. Why the hornes of the Altar are not here touched with bloud 20. qu. Why the dung in the sinne offerings being an uncâ—eane thing was prescribed to be burned 21. qu. Why the burnt offering was so called and how it differed from other sacrifices 22. qu. VVhy the burnt offering is called a sweet savour 23. qu. Of the mysticall sense of the ramme of burnt offerings 24. qu. Of the third ramme why it is called the ramme of consecration 25. qu. Why the bloud was put upon the right eare thumbe and toe of Aaron 26. qu. How the bloud was sprinkled upon the Altar round about 27. qu. How the bloud and oyle was sprinkled upon their garments without spotting 28. qu. The mysticall signification of the ramme of consecration with the rites thereof 29. qu. How these things were put into the Priests hands and shaken to and fro 30. qu. Whether Moses were indeed a Priest 31. qu. Whether Aaron had the breast and shoulder of the ramme of consecration 32. qu. What difference there was betweene the shake offering and heave offering 33. qu. What is here understood by the heave offering 34. qu. Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ramme given unto the Priests 35. qu. Of the consecrating of Aarons successor in his garments 36. qu. By whom the high Priests succeeding Aaron were consecrated 37. qu. Whether Eleazar was consecrated after the manner here prescribed 38. qu. What services the high Priest was bound to doe in the Sanctuarie 39. qu. Of other rites belonging to the ramme of consecration 40. qu. Whether all these rites were of the necessitie of the consecration 41. qu. Why the consecration of the Priests continued seven dayes 42. qu. Whether all the sacrifices the first day were iterated seven dayes together or the sacrifice for sinne onely 43. qu. To what end the sinne offering was offered every day of the seven 44. qu. How the Altar was cleansed and why 45. qu. How the Altar sanctified whatsoever touched it 46. qu. Of the dayly sacrifice with the rites thereof 47. qu. How much the Hin contained 48. qu. Of the spirituall application of the Altar and dayly sacrifice 49. qu. How the Lord appointed with the children of Israel 50. qu. What the Lord promiseth to sacrifice 51. qu. What is meant here by Gods glorie 52. qu. How the Lord is said here to sanctifie Aaron 53. qu. How the Lord is said to dwell among them Questions upon the thirtieth Chapter 1. QUest Why the narration of the making of the golden Altar is transposed 2. qu. Wherefore the Altar of incense had hornes comming out of it 3. qu. Wherein this Altar of incense differed from the other 4. qu. How the incense was burned upon the golden Altar 5. qu. Of the placing of the bars and how the Altar was carried 6. qu. Where the Altar of incense was placed 7. qu. What the Apostle meaneth by the golden Censer which the most holy place is said to have 8. qu. Why incense was commanded to be burned morning and evening 9. qu. Whether any of the lamps burned by day 10. qu. What things were inhibited to be offered upon the golden Altar 11. qu. Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place 12. qu. How Aaron made reconciliation upon the hornes of the Altar 13. qu. The spirituall sense of the Altar of incense 14. qu. How this Altar of incense differed from Salomons 15. qu. Whether it were lawfull to number the people and wherein David offended 16. qu. Whether this collection of many were commanded onely at this time or were to continue 17. qu. VVhy this money was collected and to what end 18. qu. How much the sicle of the Sanctuarie and halfe sicle was 19. qu. Whether there were divers kinds of shekels 20. qu. Of the halfe shekel which Christ paid for tribute what it was and how it came to bee paid for tribute 21. qu. Why they were numbred onely from twentie yeares old 22. qu. Why the poore pay as much as the rich 23. qu. Whether all these things were declared to Moses at once 24. qu. Of the fashion of the brasen Laver. 25. qu. Of the use of this brasen Laver. 26. qu. Of the mysticall application of the Laver wherein the Priests washed 27. qu. The difference betweene Moses Laver and Salomons great Sea of brasse 28. qu. Of the spices that went toward the making of the oyntment 29. qu. Of the manner of making and compounding this holy oyntment 30. qu. Of the use of this oyntment in anointing the Tabernacle 31. qu. How all that touched the Tabernacle became holy 32. qu. When and how Aaron and his sons were anointed 33. qu. Who are understood here by the name of the children of Israel whether the Levites also are there comprehended
powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho proclaimed the name Jehovah God or Moses 9. qu. VVhy the name