Commentary on Genesis and Exodus, Book 2 · Chapter 15 · Questions

Commentary on Genesis and Exodus · Book 2 · Chapter 15 · Questions

p. 1763. The explanation of doubtfull questions.

QVEST. I. Of the antiquitie and excellencie of Moses song.

Vers. 1. THen sang Moses. 1. This song of Moses, as it is the first that we reade of in Scripture, so it is the most auncient song that is extant in the world, for the songs of Linus Musaeus, Orpheus, are found to be 300. yeares after this song of Moses. 2. Iosephus saith that Moses composed this song in hexameter verse: and lest any should thinke this strange, Hierome in his preface to the booke of Iob, witnesseth that all that booke from those words in the beginning of the third chapter, Let the day perish wherein I was borne, unto those words cap. 42. therefore I abhorre my selfe, and repent in dust and ashes, i… written in hexameter verse, for the most part consisting of Dactilus and Spondaeus, the two usuall feete of an hexameter verse. Perer. 3. But whereas Iosephus in the same place saith, that the Israelites did passe all that night in mirth, and rejoycing for their deliverance, that seemeth not to be so: for it was morning before the Egeptians were drowned, cap. 14.24. The Lord looked toward the Egyptians in the morning watch: and the Israelites saw their dead bodies upon the sea banke, which they could not so well discerne by night: therefore this rejoycing was solemnized the next day, not the same night.

QUEST. II. In what order Moses, the children of Israel, and Miriam sang this song.

COncerning the order and manner how this song was sung. 1. Some are of opinion, that Moses sang it alone, and that he taught the people afterward this song, who did often sing it, as they had occasion: Thostatus and Iosephus thinketh that the people first rejoyced and gave thankes unto God, and that afterward Moses framed this song in hexameter verse: but the text favoureth not this opinion, which saith, that then, even at that time Moses and the children of Israel sang; wherefore I subscribe rather unto Philo, who saith, that Moses began first every verse, and then the people followed: & this is agreeable to the text, where Moses boginneth in his owne person saying, I will sing unto the Lord: and seeing that Moses and the children of Israel sang this song, who were not all Prophets to endite a propheticall song, neither in so short a time could they have learned this song before, it is like that the one followed the other, and that Moses …egan, and then the people repeated either the whole verse or the ground of the song only, which was this, Sing unto the Lord, for he hath triumphed gloriously the horse and his Rider hath hee overthrowne in the sea; which verse is after repeated by Miriam and her companie: for so was it the use in solemne songs, to have one verse repeated, as Psalme 136. that clause, For his merciemercy endureth for ever, is often repeated.

Now in what order of consort and consent Miriam sang and answered the men, is not agreed upon. 1. Some think that Miriam with the women answered the men, and sang the ground of the song by tu… nes: Oleaster, Iun. and Philo sometime is of the same opinion, that there was a mixt harmonie of the great and base voyces of the men, and of the sharpe tunes of the women. 2. But I thinke rather that there were two companies of fingers, of the men apart, and of the women apart, and that as Moses began, and the people followed, so did Miriam sing, and the women answered her. Sic Pellican. Simler. Calvin. And this may seeme more probable. 1. Because it was the use for the women only by themselves, not mingled with men to celebrate such solemnities, as appeareth Iud. 11. when Iepthahs daughter met him, and 1. Sam. 18.5. when the daughters of Israel came out against Saul and David. 2. Beside their instruments and gesture of dancing sheweth so much, that they were by themselves. 3. Neither is it to be thought, that they sang only the ground of the song, which for brevities sake only is expressed, but the whole song. Simler. Calvin. Ferus. And so much seemeth to be insinuated in the Psalme 68.11. The Lord gave matter to the women to tell of the great armie: They therefore did set forth in their song the whole manner of their deliverance, and the overthrow of their enemies, as Moses had done before: this place of the Psalme Genebrard doth fitly applie unto this song of deliverance, made by this company of women; whose opinion also is that there were two companies, one of the men, the other of women, singing by themselves; Viri in uno choro cum Mose, & foeminae in alter… cum Maria celebrabant victoriam de Pharaone partam: The men in one companie with Moses, and the women in another with Marie or Miriam, did celebrate the victorie of Pharaoh obtained. 4. And whereas Miriam is said to answere the men, that may be referred rather to the correspondencie of the like act of singing performed by the women, and to the identitie and agreement of the song, than restrained to their answering them by turnes: as Simlerus giveth his opinion, that while Moses sang this verse with the men, Marie his sister, appointeth a peculiar queere of women: Et idem carmen pracin…us illis succinentibus priori virorum choro respondet: And singing before them the same song, doth answere to the former queere of men.

QUEST. III. The end of the song of Moses.

THe end of this song of Moses was, 1. To testifie their thankfulnes unto God for this great deliverance, and that by this example others afterward should be stirred up, to give like thanks unto God, as the daughters of Israel did at the returne of Saul and David, from the overthrow of Goliah and the Philistims, 1. Sam. 18. and as Iehosaphat and the people blessed God in the same place, where they had obtained the victorie, 2. Chron. 20. Simler. 2. This celebration of publike thanks, doth make also very much for the truth of the historie, for as Calvin saith, Quibus mentiti ess…nt, cùm aliis alii testes essent? To whom should they have lied, seeing they were one witnesse to another? neither did this song come abroad to other nations. 3. This song was a notable type and resemblance of the spirituall joy of the Church, for their deliverance by Christ: as in the Revelation, the Saints that had gotten victorie over the beast, are said, To sing the song of Moses the servant of God, and the song of the Lambe, saying, great and marvellous are thy workes, Lord God Almightie, just and true are thy wayes, th… King of Saints: cap. 15.3.

p. 177QUEST. IV. Why the scripture speaketh so much against horse used in battell.

Vers. 1. THe horse and his rider hath he overthrowne in the sea. 1. The singular is put for the plurall, which is usuall in the Scripture, and in this place with a speciall relation to Pharaoh himselfe in person, overthrowne with his horse. 2. We shall finde in Scripture, that the pride and trust in horses in battell is much discommended, as Psal. 20. Some put their trust in chariots, some in horse, but we will remember the name of the Lord our God. Psal. 33.17. An horse is but a vaine helpe. Psal. 76.6. At thy rebuke O God of Iacob, both the chariots and horse are cast asleepe, Psal 147.10. He hath no pleasure in the strength of an horse: and among other sinnes of the people, this is numbred for one, Thir land was full of horses, and their chariots were infinite: Esay 2.7. 3. The reason why horses are so much discommended, Origen would have to be this: the Law commandeth nothing concerning horses, as it speaketh of asses, because horses are ordained more for mens destruction, but asses serve for labour, and carrying of burdens, and other necessarie uses: and he addeth further, Lascivi motus, & superbae cervicis animal equ…s: An horse is a lascivious and proud beast, and therefore the Scripture compareth such unto horse, Orig. hom. 15, in Ios. Hierome giveth this reason▪ Quia contra Dei imperium possid…tur: Because it was against the commandement of God, to possesse and multiplie horses, Deut. 17. Hieron. in 2. cap. Isaia. Another yeeldeth this reason: Habet & Dominus noster equos, habet & diabolus suos, &c. The Lord hath his horse, and so hath the devill: but when the Prohpet desired that the e…es of the young man might bee opened, hee saw chariots and horse, but no riders: Quia currus & equi Angeli, & eorum a…censor Deus, Because the Angels are the Lords chariots and horse, and the Lord himselfe is their rider: and on the other side, the Devill is the rider of his horse, Hieron. in Psal. 77. Rupertus would have this the cause: Hic mundus per equum, Diabolus per ascensorem significetur, Because the world is understood by the horse, the Devill by his rider. Philo goeth futher from the marke: Equi sunt furor & concupiscentia, insessor & a…riga intellectus; The horse are rage and concupiscence, the rider is the understanding: and so he understandeth that prohibition allegorically, Deut 17. That the King should not multiplie horses, of the passions and affections of the minde: Philo libr. de agricultur. Ex Perer. 4. But the true cause indeed why the Scripture so much inveigheth against horse, is not as though it condemned the necessary use of them, and the defence and service by them in warre: for Salomon had 40. thousand stalles of horses for his chariots, & 12. thousand horsemen, 1. King. 4.26. and therin sinned not. But two reasons may bee rendred thereof, the one politicall, which concerned onelyonly that people, lest they might by this occasion go into Egypt to multiplie horses, Deut. 17.16. which being a plaine countrie abounded with horse: the other reason was morall, because they did put their trust and confidence in horse. Both these causes the Prophet joyneth together, Isay 31. 1. W… unto them that go downe into Egypt, and stay upon horses: And for this cause, as Origen well noteth, Filii Israel nunquam equis usi fuisse referuntur, The children of Israel in all their battels against Canaan, are never said to have used any horses: Basil also toucheth the cause, Quia jubebat Deus, ut toti penderent à suo praesidio, &c. God commanded them wholly to depend upon his helpe: Basil upon that place, 2. Esay. So then as simplie to number the people, was not displeasing unto God: for Moses numbred them, but with an intent to rejoyce and put confidence in their numbers, as David did; so simplie, it was not unlawfull for them to have horse, but to place their trust and confidence in them.

QUEST. V. How the Lord is said to be the strength and song of his Church.

Vers. 2. THe Lord is my strength and song, and he is become my saluation, 1. These words are repeated both by the Prophet David, Psal. 118.14. and by the Prophet Isay cap. 12.2. whereby appeareth the excellencie of this song, and that the praise of God is a most principall part of Gods service: Simler. 2. God is said to be the strength of his servants, being not only mightie and omnipotent in himselfe, but giving them also might and strength: for as Iehosaphat said, There is no strength in us in respect of this great multitude. 2. Chron. 20.12. So for the most part the people of God are weakest in outward meanes, and in their extreme distresse, that God may have the more glorie in assisting, and strengthning them. 3. He is said to be their song, that is, both the matter of their song, to whom they do returne the honour and praise of all their victories, as also, he is the song of his Church, in whom they onelyonly rejoyce and make their boast, as Saint Paul onelyonly rejoyced and gloried in Christ. Simler.

QUEST. VI. Whether God appeared in any visible shape to the Israelites at the red sea.

Vers. 2. THis is my God. 1. The Hebrewes opinion, that God appeared to them in a visible forme, as like a man of warre upon the red sea, whom they pointed at with the finger, and said, This is my God, hath no ground, nor warrant at all. First, the Lord knowing how prone the people were to Idolatrie, would not shew himselfe publikely in any visible shape lest they should have imagined God to be so, as Moses saith unto them▪ Take heede to your selves▪ for yee saw no image in the day▪ … the Lord spake unto you in Horeb, out of the middest of the … ▪ Deut. 4.15. And for the … ▪ the Lord would not shew himselfe in any visible … unto Israel, though priva…l… ▪ … was seene of Iosuah, like a man of warre, Ios. 5. But in … manner the Lord shewed himselfe, is expressed before, cap. 14.24. The Lord looked unto the …oast of the Egyptians, sending thunder, raine and lightning, with storme and tempest upon them. Perer. 3. They therefore by the visible and sensible effect, which they saw before their eyes, do demonstrate God as verily present. Lyran.

2. They therefore in saying, This is my God, make a difference between the true God and the false, such as the Egyptian … were▪ as if they should have said▪ Hic est … non … erant quos in Egypt… coleba…punc; This is the true God▪ … falsely … whom we worshipped … Egypt. p. 178Basil. And againe they acknowledge him, Non novum a…t recentem Deum, Not a new start up god, but their fathers God, whom Abraham worshipped; and hereby, as before, they distinguished the true God from the heathens Idols: so Hac voce fides Abrahae discernitur à cunctis gentium superstitionibus; By this word the faith of Abraham is discerned from all the superstitions of the Gentiles: Calvin. And these words, This is my God, have a speciall reference unto Christ their peculiar God, whom their Father Abraham worshipped, as our Saviour saith, Your Father Abraham rejoyced to see my day, he saw it, and was glad, Ioh. 8.56. Rupert. And Christ specially is said to be the strength of his members: for the strength of the head is the strength of the members. Ferus.

QUEST. VII. In what sense Moses saith he would build the Lord a tabernacle.

I Will build him a tabernacle. 1. Some reade, I will glorifie him. Latine and the Septuagint foreign, so Calvin and Piscator; but the usuall signification of the word navah, which signifieth to dwell, doth not favour that reading. 2. Some reade, Habita…o eum, I will inhabite him, Cajetan. But the word being in hiphil, includeth beside an active power, as, I will cause to inhabite. 3. Wherefore the best reading is, I will build him a sanctuarie, or seemely tabernacle, as the Chalde Paraphrast, and Vatab. Iun. Mont… Pagnin. So that heere Moses by the spirit of Prophecie, foreshewed that the Lord would have a peculiar tabernacle made for himselfe, as the Idols of the Gentiles had their temples. Simler.

QUEST. VIII. How the Lord is said to be high.

I Will exalt him, or set him high. That is, exalt his praise, and acknowledge the Lord to be the only high God: foure wayes in Scripture is the Lord said to be high: 1. In respect of his incomprehensible nature, which none can behold as it is, or attaine to the knowledge of it: Who only hath immortalitie and dwelleth in the light, that none can attaine unto, whom never man saw, neither can see, unto whom be honor and power everlasting. 1. Tim. 6.16. 2. In respect of his deepe and unsearchable wisedome, as the Apostle also saith, O the deepenesse of the wisedome and knowledge of God, how unsearchable are his judgements, and his wayes past finding out, Rom. 11.33. 3. The Lord is said to be most high, in respect of his high dominion, farre above all Kings, and Princes, as Nebuchadnezzar confesseth the Lord to be most high, Dan. 4.31. though he were the most high Prince then in the earth, yet he confesseth God to be higher than he. 4. The Lord is very high in his habitation, he dwelleth in the heavens, God is in the heavens, and thou art in the earth, Eccle. 5.1. who although he is in everie place, yet heaven is said to be his seate, in respect of the more glorious signes, which he hath there placed of his presence. Let us also with the Hebrewes thus acknowledge the Lord to be high, and exalt his praise.

QUEST. IX. In what sense the Lord is said to be a man of warre.

Vers. 3. IEhovah is a man of warre. That is, an excellent warrier. 1. God is said to be a warrier in these respects. 1. Because he giveth victorie, foreign, he breaketh battels and subdueth warre, as the Septugaint, Victor bellorum: an overcommer of battels, as the Chalde Paraphrast. 2. Because he is exercised in warre, and fighteth the battels of his people, giving them good successe: as Ezechiah thus encouraged his people against Senacherib; With him is an arme of flesh, but with us is the Lord our God to helpe us, and to fight our battels, 2. Chron. 33.7. Simler. 3. He is a man of warre in respect of his prudencie and policie: as a wise Captaine will watch his best opportunitie, and then he will set upon his enemie; so the Lord a great while suffred the Egyptians to go on, but when he saw his time, he came upon them, and overthrew them all at once▪ Ferus. 4. A wise warrier will make best choice with what weapon and force he will encounter his enemie: so Christ was this wise warrier, who having not to deale with flesh and bloud, but with spirituall enemies, did not arme himselfe with carnall, but with spirituall weapons: Contra potestatem superbiae, humilitatem induit contra spiritualia nequitiae fortitudine charitatis seipsum pr… cinxit: Against the power of pride, he put on humility; against spiritual malice and impiety, he armed himself with charity.

QUEST. X. Why now it is said His name is Iehovah.

Vers. 3. HIs name is Iehovah. 1. The Latine translator readeth, Omnipotent is his name, which although it be true of God, that he is omnipotent in himselfe, and so the name of God signifieth God himselfe, and that by the invocation of the name of God, miracles and wonderfull things are wrought, as Moses here, when he stretched out his rod upon the sea, did also invocate and call upon the name of God: yet it is not the meaning of this place, where in the Hebrew, it is Iehovah, which signifieth not omnipotent, but is a peculiat name, which is given unto God in Scripture. 2. The true reading is, Iehovah is his name, which Oleaster deriving of hovah, which signifieth destruction, maketh this to be the meaning▪ that the Lord had now shewed himselfe Iehovah, in the destruction and overthrow of his enemies: but the word being … …ather of …aiah to be, as of the same root, the Lord calleth himselfe Eheje, Exod. 3.13. the Lord n…w sheweth … Iehovah, in making goo… … promises, in delivering of his people and in shewing his Majestie and power: that … before made himselfe knowne to Moses by his name Iehovah, Exod. 6. so now as a mightie Iehovah, he performeth that which there … promised. Simler. See more of the name Iehovah, Exod. chap. 6. qu…st. 7. and before.

QUEST. XI. Of the name of the Captaine see over ….

Vers. 4. HI… chosen captaines, &c. they sank like …. 1. The word is … signifieth … ▪ captaines over … thinke they were so called …, because they were i… the next place … King, as Daniel was one of the …, that … the other p. 179governours, Dan. 6.3. Hier. in. 5. cap. Dan. Some because they were in the third place from the King. Piscat. Gregor, Nyssen. upon this song bringeth divers interpretations, as they were called tristat…, that …ode upon three horses: or they which could stand against three, or they which had the third place in the battel, that if the first and second were slaine, they might stand up in their place. H…sychius saith they were so called, which were of the Kings guard, which used three speares. Origen. hom. 6. in Exod. fleeth to a mysticall sense, who applieth these tristatas, to those three wayes wherein a man sinneth, in thought, word, and deed, and such other allegoricall applications he hath, which come not neere the point. But the most probable conjecture is, that they were so called, as Greg. Nyssen. in the former place alleageth, because in every chariot there were three, one to guide the chariot, one to fight, another to defend. But I like Cajetans conceit rather, that thinketh there were in every chariot nine, three on each side, and three before, and that every chariot had his Captaine, as it may be gathered, cap. 14.7. If every chariot had his peculiar captaine, it is like there were more than three in a chariot: this sense the Septuagint do favour, calling them foreign, the triarie captaines, riders, so that these captaines were such as rid in the chariots. Ex Perer.

2. The chiefe Captaines then are drowned in the red sea,The fearefull destruction of Pharaoh and hi… hoast. as before they made the waters red with the bloud of the Hebrewes children, and as both King and Princes consented in crueltie, so are they joyned in punishment. Pellican.

3 The Lord is said to cast them into the sea: the word is jarah, taken from archers: that as an arrow is cast speedily, and with strength out of a bow, so were they with violence cast into the sea. Borrh. and as a stone sinketh and never riseth againe, and being throwne, it falleth with violence: such was the destruction of Pharaoh, with violence not to be resisted, and they sanke as a stone that lieth still never to be recovered. Ferus. 4. To the same purpose afterward, they are said to be consumed as stubble, to shew their speedie destruction, as stubble is easilie set on fire. Simler. But as the fire which consumeth the stubble purgeth the gold: so the Israelites came forth of the sea like gold, that whereas they were murmurers before, now they do give thankes unto God. Borrh.

QUEST. XII. What is meant by the blast of his nostrils.

Vers. 8. BY the blast of thy nostrils the waters were gathered. 1. Some understand by this phrase the wrath of God, Simler. But he made mention of the wrath of God immediately before, and the dividing of the waters was a worke of Gods mercy, and favour to deliver his people, not of wrath, and afterward Moses expoundeth himselfe, Thou blewest with the wind, vers 10. whereof mention is made before, chap. 14.21. how the Lord sent a strong Eastwind. Iun. Vatab. 2. And by this phrase, how easily the Lord can confound the wicked, Levi attactu Dei concidunt omnia, By the least touch, even by the blast of his mouth all things do fall to the ground. Pellican. Si hoc solo spiritu potuit, quid poterit cum veneri… cum Majestate, If the Lord could do this with his breath, what is he able to do when he commeth in his Majestie? Ferus. 3. And in that he saith the depthes were con…ealed together, where the word is kaph… ▪ which properly signifieth the running or setting together of cheese; Borrh. it sheweth how easily the Lord commandeth his greatest creatures, that even he can cause the waters of the sea to come together as curd… and cheese: And in that it is added, the Depthes were congealed together in the heart of the sea: it declareth that they went not thorow the sides of the sea only, fetching a compasse like a semicircle about▪ but that they went into the middest and heart of the sea. Simler.

QUEST. XIII. Of the vaine boasting of the Egyptians.

Vers. 9. THe enemie said, I will pursue, I will overtake. 1. The Egyptians are heere brought forth, as it were upon a stage, vaunting and boasting themselves, which kind of figure called Prosopopeia doth more fully and emphatically set forth, how the Lord disappointed them of their purpose, than if it had been expressed by a simple narration. Simler. After the same manner Siceras mother is brought in, speaking and vaunting of the victory, Iud. 5. 2. This doth not only shew the pride and haughtines of the enemie, but the great power of God, that whereas they made account of the victorie, comming with chariots and horse against naked and unarmed people, yet the Lord delivered them, as snatching the prey from betweene their teeth. Calvin. 3. And three things they purposed and promised themselves, to be inriched by the spoile of them; Vatab. And they purposed to put many to the sword, as Moses and Aaron, and the principall, and to take the rest captive, and to bring them againe into their service, and to possesse them as their inheritance. Simler. For so the word is best translated, as is shewed before in the divers readings.

QUEST. XIV. What are the strong, before whom the Lord is preferred.

Vers. 11. WHo is like unto the Lord among the mightie? 1. This being uttered with an interrogation, is more emphaticall, than if it had been barely affirmed. Calvin. 2. The most reade▪ Among the Gods. But the word e…lim, is also taken for the Mightie, as Psalm. 29.1. Give unto the Lord yee sonnes of the mightie, give, unto the Lord glorie; and it hath a more generall signification, preferring God before the Angels, both good and evill: which of the latter sort assisted the Magicians against Moses ▪ and before the Idols of the Egyptians, upon whom the Lord also executed judgement, chap. 12.12. and before the mightie of the earth, for Pharaoh and his Princes were confounded. 3. This exposition is warranted by the like place▪ Psal. 89.6. Who is equall to the Lord in the heavens, and who is like the Lord among the sonnes of the strong? Psal. 89.6.

p. 180QUEST. XV. How the Lord is said to be fearefull in praises.

Vers. 11. WHo is like thee so glorious? 1. In three things God is preferred before all other, in holinesse, for the very Angels are imperfect in his fight: in feare and reverence, none is so to be reverenced as the Lord, whose glory the Angels cannot endure to behold, and in the power of his workes. Siml. 2. He is said to be fearefull in praises: which some do interpret, that whereas the Devils are feared because they worke mischiefe, God is feared, because his workes are mercifull and praise-worthy, as it is in the Psal. 130.3. Mercy is with thee, that thou mayest be feared. Some expound it, that God is not to be praised without feare and trembling; but the fittest sense is, Quod Deus non potest rite laud…ri, … rapiuntur omnes in stuporem: That God cannot duly be praised, but all men fall into astonishment, no man can praise him as he is worthy. Calv. To this purpose the Prophet David, Psal. 89.7. God is very terrible in the assemblies of his Saints. Even the Saints, the holy Angels do tremble, and wonder when they consider Gods praises. 3. Lastly, God is said to doe wonders: many things amongst men are counted wonders, which wise men doe not admire: and many things are miraculous, even unto wise men, which are not so to the Angels: but God doth wonders, which are an astonishment even to the Angels. Simler.

QUEST. XVI. Wherein the Egyptians are compared unto lead.

Vers. 10. THey sanke as lead in the mighty waters, &c. 1. Impurissimo metallo comparantur: They are compared to the most impure mettall, not to silver and gold, but to lead, which is called ghophereth ▪ derived of ghophir, which signifieth dust or earth, because lead is of the most terrene and earthly nature of all the metals. Borrh. 2. Likewise they are compared to lead, Quia peccatum sua mole ad inferna trahit: Because sinne by the waight thereof, draweth into hell. And therefore by the Prophet wickednesse is compared to a talent of lead▪ Zachar. 5.7. Ferus. 3. Neither in respect of the waight of their sinne onelyonly, but of the heavinesse of their judgement, doth … similitude agree unto them, Onere perfidiae & gravitate judicii divini in altum depressi: They are borne downe into the deepe with the burden of their sinne, and the heavinesse of Gods judgement. Borrh. 4. And beside, Nullus fuit evitandi locus: There was no way for them to escape, as lead swimmeth not, neither floteth in the waters, but sinketh downe to the bottome. Osiander. 5. Beside, whereas, Omnia qua in opere metallorum conflatori… usurpantur, hic nominantur: All things which are used in melting of mettals, are here named, as fire, spirit, or wind, lead. Borrh. Herein also they are likened unto lead, because that mettall is soonest of all metals melted, wasted, and consumed in the fire, and so the wicked are swept away with Gods judgements, whereas the righteous are thereby tried and purified, as silver and gold: So the Prophet Ieremy saith, The bellowes are burnt, the lead is consumed in the fire, Ier. 6.29. 6. Likewise this similitude sheweth, that this their sinking downe like lead, betokeneth their everlasting punishment: Malitia graves, & importabiles Deo & hominibus abjiciuntur in abyssum inferni cum Satan… & Angelis illius discruciandi: They being weighed downe with malice, and importable to God and men, are cast downe into the bottome of hell, for ever to …e tormented with Satan and his Angels. Pellican.

QUEST. XVII. How the earth is said to have swallowed them.

Vers. 12. THe earth swallowed them. 1. Neither is the water here understood by the earth, as the earth is sometime taken for this inferiour part of the world, as when God is said to have made the heaven and the earth, as August. quaest. 54. in Exod. for this were somewhat coact. 2. Neither yet did the earth open and devour them, as the water swallowed them, as Vatab. For if they had beene swallowed up of the earth; as Core, Dathan and Abiram were, the Scripture would not have concealed so great a miracle. 3. Neither are they said to be devoured of the earth, Quia in limo haeserunt: Because they did sticke in the mudde, as Simler. For they were cast up upon the land. 4. Neither is the meaning, Subitò perierunt, a… s… eos terra deglutivisset: That they perished suddenly, as though the earth had swallowed them. Osiander. For this is not a similitude, but a narration of the fact. 5. Therefore by the earth here is understood, Alvens …ari…: The chanell of the sea, hemmed in, and compassed of the mountaines, as Ionas described the bottome of the sea, I went downe to the bottome of the mountaines, the earth with her barres was about mee for ever, Ionah 2.6. Iun. 6. Ferus by the earth understandeth hell, Vbi nullus ordo, sed sempiternus horror inhabitat: Where there is no order, but everlasting horrour and confusion. But the other sense better agreeth to the historie. 7. Wherein appeareth the correspondency of the judgement of their state, Amatores terren…rum dev…rabuntur à terra: The lovers of earthly things, are devoured of the earth. Pellican.

QUEST. XVIII. How the Lord will lead and carry his people.

Vers. 13. THou wilt carry them in thy strength unto thine holy habitation. 1. The word in the originall, is in the preterperfect tense, Thou hast carried, not that Moses only wisheth that the Lord would carry them to the land of promise: but he speaketh confidently, that the Lord which had redeemed them, would not now leave them, till he had accomplished his good worke toward them: and it is the manner of Prophets, to speake of things to come, as already done and past, because of the certainty of Gods promises. Siml. 2. Here Moses useth two effectuall words, the one is …achah, which signifieth to leade, as a shepheard leadeth, which sheweth the provident care of God, as a faithfull and carefull shepheard leading his people like sheep. Siml. The other word, nahal, signifieth to carry: which sheweth both the tender ca…e of God, that carrieth his children, as the mother doth her infant in her bosome, and the weaknes & infirmity of the people, that had need to be carried; yea which is more, Christ hath not only carried us, but hath carried our sins▪ Fer. 3. Two reasons Moses here useth to encourage the people, not to doubt, but that the Lord will protect p. 181them still, because to that end he had redeemed them, and beside, the Lord is of great power and strength, to carry them thorow all difficulties and lets whatsoever. Calvin.

QUEST. XIX. What is meant here by Gods holy habitation.

VNtoUnto thine holy habitation. 1. Some understand here mount Sinai, where the tabernacle was first erected. Vatab. But they were not planted in mount Sinai; there they continued not, as Moses saith, they should be planted in Gods inheritance, vers. 17. 2. Some doe referre it unto the tabernacle, which Moses saw by the spirit of prophesie, should be erected and builded: Osiander. But the tabernacle was set up in the desert where they dwelt 40. yeeres in tents and boothes, they were not there planted; and Moses speaketh of a certaine place, to the which the Lord would bring them, but in the desert the tabernacle had no certaine place, but was removed from one station to another. 3. Some apply this speech to mount Zur. Borrh. But there the tabernacle was not pitched, till many yeeres after their comming to the land of Canaan. 4. Therefore by the habitation of his holinesse, or by his holy habitation, the whole land of promise is better understood. Iunius: So called, both because there was the Lords tabernacle, where the Lords presence, and as it were, dwelling was: and that was the land promised so often to the Fathers. Pellican. And the Lord wrought his signes and wonders there, evident demonstrations of his presence, and it was the place of the incarnation and birth of Christ. Simler.

QUEST. XX. What nations should be afraid of the Israelites.

Vers. 16. THen the Dukes of Edom shall be amazed. 1. Moses here sheweth by the spirit of prophesie, that feare shall come upon the nations: the Moabites, whose feare is evident, Num. 22. when Balaak hired Balaam to curse Israel: the Cananites, as Rahab testifieth, Ios…. 2.11. When wee heard it our hearts did faint, and there remained no more courage in any of us. The Edomites also were affraid, which was the cause why they denied the Israelites passage thorow their country, least they might have surprised it. Simler. 2. For the manner of their feare, they shall be as still as a stone, both because as a stone maketh no sound, or noise, so they shall not once mutter or move the tongue against the Israelites. Osiand. And as a stone is still without any motion or action, so they shall suffer the Israelites to passe over Jordan, without any resistance, as is evident, Iosuah 2. Iun. Obmutescent & fient immobiles, ut lapis, They shall hold their peace, and be immoveable as stones. Pellican. The Septuagint reade foreign, they shall become as stones, that is, dead hearted, cold as stones through feare: as it is said Nabals heart through feare died within him, and was as a stone, 1. Sam. 25.37. Simler.

QUEST. XXI. Why the Lord is said to plant his people.

Vers. 17. THou shalt plant them in the mountaine of their inheritance. 1. This word of planting sheweth both the care, which the Lord had of his people, as the husbandman with care, labour and diligence, setteth his plants. Simler. It signifieth also the firme and sure possession which the people of God should have of that country, that they should as plants take deepe rooting there: as the Prophet saith in the Psalme 44.2. That the Lord had driven out the Heathen, and planted them in▪ Calvin. 2. It is called Gods inheritance, because it was prepared for his people, adopted to be the Lords heires, to whom he had given the right and privilege of the first borne, before all the people of the world, Exod. 4.22. Perer. 3. The whole country of Sion is understood by the mountaine of Gods inheritance; because it was a land of hilles and mountaines, Deut. 11.11. Iun. And with speciall relation also unto mount Sion, which the Lord had chosen for his habitation, as Psal. 132.13. The Lord hath chosen Sion, and loved to dwell in it, saying, This is my rest for ever, here will I dwell. Calvin. 4. The Land of promise is here set forth by three names: It is called The mountaine of Gods inheritance, prepared for the habitation of his people: the place, Where the Lord would dwell: it should be as the palace of the great King, the Lord would protect it, and watch over it: It is also called the Sanctuary of God: for to this end had the Lord chosen that land, therein to erect a tabernacle, and the publike worship of God. Cajetan.

QUEST. XXII. In what sense the sanctuary of the Iewes was called a firme and sure tabernacle.

THe place which thou hast made to dwell in. 1. The Latine translator here readeth, In firm…ssimo tabernaculo: In the most sure tabernacle which thou hast made: but the word is macon, which signifieth a place, not naco…, that is sirme, sure; yet this sense and interpretation is true, that it is called a sure tabernacle, as the next words shew, Which thy hands have established; And the Lord promised to dwell for ever, Psal. 132.14. 2. It was then a firme and sure habitation not, as some doe take it, promised so to be conditionally, that if the Jewes had continued in the obedience of Gods Commandements, he would have dwelt among them for ever; for the tabernacle was not appointed to continue for ever, but the Sanctuary, and the ceremonies and rites thereof were to give place unto Christ. But it was a firme and sure tabernacle, because there the Lord was publikely worshipped at Jerusalem, above a thousand yeeres, from the first to the last, as may thus appeare. At the first the Sanctuarie with the Arke was in Shilo, for 300. yeeres and more, from the first entrance of the Israelites, untill the time of Heli the high Priest: then the Philistims tooke the Arke, where it stayed seven moneths: after it was placed in the house of Aminadab, where it continued about 50. yeeres, till the eight yeere of the reigne of David: then it abode three moneths in the house of Ob…d Edom: from thence it was removed to the city of David, where it remained 42. yeeres, till it was carried into Salomons temple: where it continued about 420. yeeres, from the 11. yeere p. 182of Salomons reigne,How long the Temple continued at Ierusalem. till the captivity of Babylon; and after the captivity the temple being reedified, endured for the space of about 500. yeeres, till 42. yeeres after the death of our Saviour: So that from the first setling of the Arke in the temple, in the 11. yeere of Salomons reigne, untill the dissolution thereof, 42. yeeres after Christ, were about 1000. yeeres. In respect therefore of this long continuance, it may be said to be a firme and sure tabernacle. Perer. 3. The tabernacle was a type of Christ and his Church, and in that sense was firme and sure. Simler. And beside, we must understand, as Lyranus well noteth, Sub pr… missione templi materialis coeleste templum: VnderUnder the promise of the materiall temple, the heavenly temple of glory. And as Pellican observeth, Significat statum gloriae beatorum, ubi haereditas sola est sanctorum: It signifieth the state of glory, where is the inheritance onelyonly of the Saints. And in this sense, it was a most sure tabernacle.

QUEST. XXIII. Of the meaning of these words, for ever and ever.

Vers. 18. THe Lord shall reigne for ever and ever. 1. The Septuagint reade, foreign, For ever, and further, or, yet; which Origen expoundeth thus: if he had said, In secula seculorum: For ever and ever, or for all ages, although a long time should so be expressed, yet it might bee supposed to have an end, if not in respect of us, yet unto God: but now when it is added, For ever, and further, Nullum sensum termini aut finis alicujus relinquit: Now there is no place left at all, for any end to be imagined.

2. But the Latine translator readeth, In aeternum & ultra: For ever and beyond, or longer: which Lyranus thus expoundeth, because the word holam, translated, for ever, sometime is taken for a finite time, yet long, as for the space of fifty yeeres, the other word is added, Vt significet aeternitatem, to shew that hee meaneth eternity indeed. Thostatus thinketh, that ultra, beyond, additur ex abundanti ad significandam magnam affectionem loquentis, is added of abundance more than need, to signifie the great affection of the speaker, because ultra aeternum nihil est, beyond eternity nothing is. Thomas thus interpreteth, In seculum & ultra, id est, ultra quameun que durationem datam: For ever, and beyond, that is, beyond any time or continuance that can be given: or, ultra aeternitatem participatam à creatore: God is said to be beyond eternity, that is, such eternity as is participated unto the creature: In regard that God hath eternity in himselfe, hee is said to be more eternall than that, to the which he giveth eternity. So Hugo S. victor. Et ultra, …on quantum ad temporis spatium, sed quantum ad dignitatem, …d est, super omnes: For ever, and beyond, not in respect of the space of time, but in respect of dignity, because God reigneth above all. Rupertus, Vltra id quod vider… potes: beyond that which thou seest, or canst in thy minde conceive, or thinke of eternity.

3. But the cause of this great variety of opinion, and businesse, which these Interpreters make to themselves, is, because they labour still to justifie and uphold the Latine translation, whereas the word hedh, or ghedh, as some reade, signifieth not here, yet or beyond, but it is taken for perpetuity, and eternity, as the Lord is called Shocen heedh, He which inhabiteth eternity▪ Esay 57.15. The words then are better read, For ever and ever: the first ever may signifie the time of this present world, the second, the time after this world: Non solum quamdi… durat seculum, sed etiam post hunc mundum in aeternum regnat: Not only while this world lasteth, but after this world he shall reigne for ever. Pellican.

And although the Kingdome of God, in the externall regiment of that commonwealth of Israel, were not eternall, the temple long since being destroyed, and the policy of that state being dissolved: yet in respect of the true Israel of God, the Kingdome of Christ hath no end. Cajetan. And as the Lord had now shewed his power upon the Egyptians in their overthrow, and in the preservation of his people, so for ever shall the Lord shew himselfe mighty in the protection of his Church, and in the confusion of their enemies. Ferus. Thus the Kingdome of God is opposed against all terrene and earthly Kingdomes, which are but temporall, and against the vaine Gods of the Egyptians: for the Lords Kingdome, and not theirs should remaine for ever. Simler. Borrh.

QUEST. XXIV. Whether this be a part of Moses song.

Vers. 19. FOr Pharaohs horses, &c. 1. Some thinke that this is no part of the song of Moses: but rather an historicall narration, shewing the cause why Moses and the Israelites did celebrate the praise of God, both for their glorious deliverance, and the overthrow of their enemies. Calvin. But it seemeth rather to be a part of Moses song: containing the summe of the whole, partly in the destruction of Gods enemies, partly in the preservation of his people. Simler. And these reasons may shew it to bee part of the song. 1. Because otherwise the song would seeme to bee defective, because no mention is made before in the song, how the Israelites went on dry land thorow the sea. 2. It containeth a reason of the last sentence before, namely of the power and Kingdome of God; that God had given an evident demonstration of his power, in the overthrow of Pharaoh. Osiander. The reason and amplification cannot be divided from the sentence. 3. The like song is found, Apoc. 12.10. I heard a voice saying, now is salvation in heaven, and strength, and the Kingdome of our God, and the power of his Christ, for the accuser of our brethren is cast downe: As there in that heavenly song, the reason cannot bee sequestred from the first clause, so neither in this song of Moses.

QUEST. XXV. Whether the Israelites went straight over the red sea.

Vers. 19. IN the middest of the sea. Whether the Israelites went thorow the middest of the sea, or part thereof, there are three opinions. 1. Some thinke that they fetcht onelyonly as it were a semicircle in the sea, and arrived againe on that side which is toward Egypt: so Thostatus. But this opinion is p. 183confuted before at large, quaest. 17. in cap. 14. 2. Some thinke that they went just over the middest of the sea, from the West side to the East; but that is not like, because they arrived againe in the wildernesse, Etham, from whence they went when they entred into the red sea, as it is evident, Num. 33.8. It is not like that the wildernesse of both sides, (the sea comming betweene) should be counted a… one desert, and beare the same name: and if they had gone right over, they had kept the way to Arabia, declining altogether from Palestina. And although the word be betoch, in the middest, that is not so taken, as though they precisely should keepe the middest of the sea: but the word signifieth as much, as within, as Gen. 18.26. If I shall finde but fifty persons in the middest of the City, that is, within the City; as Gen. 25.10. Ephron sate in the middest of the sonnes of Heth, that is, among them: So the Israelites went in the middest of the sea, that is, within it. Piscator. The common mappes therefore are here in errour, that describe the journey of the Israelites thorow the middest of the sea, from one side to the other straight over. 3. Wherefore the truer opinion is, that they went thorow the sea, but at the further end, and corner of it as it were, Piscator. They went into the very depth of the sea, and fetched not a compasse onelyonly in the side of the sea, as the first opinion seemeth to be: for the waters are said to be congealed in the heart of the sea, vers. 8. Simler. Neither yet did they passe thorow the middest, as though the sea should have beene parted into two equall parts, but their way thorow the sea was somewhat aslope, as it might bee from the West to the Northeast, because they meet with the wildernesse of Etham againe, which vast desert seemeth to have fetched a compasse from Egypt side about the end of the red sea, and so winding againe on the East side: So that I neither thinke that this desert of Etham, was altogether on the West side of the red sea toward Egypt, for it is altogether unlike that the Israelites arrived toward Egypt againe: neither was part of it quite on the other side of the red sea Eastward toward Arabia, but that it was one continued desert, from that place where they entred the red sea, and so fetched a compasse abou… the North end of that sea, to the place where they landed: see more hereof. Quaest. 17. in cap. 14.

QUEST. XXVI. Of the divers kindes of women singers mentioned in Scripture.

Vers. 20. ANd Miriam the prophetesse. Miriam and her company, and queere of women, being encouraged by the example of the men, and following the direction of Miriam, that was stirred up by the instinct of the spirit, being a prophetesse, did both by singing and seemely dauncing and gestures, expresse their joy, and give thankes unto God: So that not onelyonly men, but women also did use to sing unto the praise of God: A lande enim Dei nem… tacere d…bet: For none ought to bee silent in Gods praise. But we shall finde three sorts of women singers in the Scriptures. 1. Some were such as were used only for recreation, for the voice of women, for musicall harmony, doth in these two respects excell the voice of men, both in smalnesse and sharpenesse, and in the continuance and unchangeablenesse: the constancy of voice and time, holdeth in that unconstant sex: So Salomon for his pleasure and recreation, had men singers and women singers, Eccles. 2.8. 2. Another sort of women singers, were such as were used to set forth the praise of God in publike solemnities: and these were either professed singers; as among those that returned from the captivity of Babylon, there were two hundred singing men and singing women, Esra. 2.65. or they were voluntaries, such as of their owne accord came forth triumphantly, to meete those that returned in victory, as the women met David and Saul with songs and daunces, 1. Sam. 18.5. 3. There was a third sort of singers, that were extraordinary, who did not onelyonly sing, but by the spirit of prophesie indited to the praise of God, as Miriam here, and Deborah, Iudg. 5. and Anna, 1. Sam. 2. Mary, Luk. 2.

QUEST. XXVII. Whether women did at any time publikely prophesie.

THe Prophetesse. Miriam was a Prophetesse, because the Lord used to speake unto her by vision, as unto other Prophets, as is evident, Num. 12.2. where she and Aaron object against Moses, Hath not the Lord also spoken by us? Such Prophetesses were Deborah, Anna, and Huldah, and in the new Testament Elizabeth, Mary, Anna the daughter of Phamul, and Philips foure daughters also were Prophetesses, Act. 21.9. But here the question is, whether these Prophetesses were admitted, or did take upon them publikely to teach. 1. Some are of opinion that they did not, because according to S. Pauls rule, women ought to keepe silence in the Church, 1. Cor. 14.34. 2. Other thinke that women were barred, A pradicatione tantum, non à laude Dei: They were only enjoyned silence from preaching, but not from praising God. 3. But it is more probable, that these Prophetesses extraordinarily stirred up, did also publikely prophesie, not privatly onelyonly in their families: as may be proved by these reasons. 1. Because the gift of prophesying, was given them to edifie the Church withall: they having then the gift, did use it to the right end. 2. It is confirmed by example: Miriam saith, The Lord hath spoken by us: Deborah judged Israel publikely, being a Prophetesse, Iudg. 4.4. she did therefore exercise her propheticall gift publikely. 3. Saint Paul speaketh of women prophesying in the congregation, 1. Cor. 11.5. It should seeme then, that some women being Prophetesses, such as Philips daughters were, did publikely prophesie. Beza thinketh the Apostle speaketh not of the particular act of women, but of the whole act of the congregation, which is said to pray or prophesie, when one only prayeth or prophesieth, that is, preacheth. But it seemeth otherwise by the use of this word elsewhere: Yee may all prophesie one by one, that all may learne, 1. Cor. 14.31. Here the Apostle speaketh of the particular act of prophesying: Others answer, that the Apostle commendeth not this use of women to prophesie publikely, but elsewhere reproveth it, enjoyning women to keepe silence in the congregation as chap. 14.34. Genevens. But it rather seemeth that the Apostle misliketh not the act in the extraordinary prophesying of women, but the manner, and willeth that it should p. 184be done with comelinesse and order. And concerning that place objected, wherein silence is enjoyned women:Reconciliation. the Apostle speaketh of the ordinary calling of preaching and prophesying, which women ought not in any wise to usurpe, not of the extraordinary gift and function of prophesying: which as the Lord hath sometime given unto women, so no doubt, they accordingly used the same: herein therefore, I subscribe rather to the judgement and opinion of Simlerus.

QUEST. XXVIII. Why Miriam is said to be the sister of Aaron, not of Moses.

THe sister of Aaron. She is called the sister of Aaron, rather than of Moses, for these reasons. 1. Ne videretur Moses genus suum commendare: Lest Moses might have beene thought to commend his kindred. Ferus. 2. Because Aaron was the elder brother, and so she was first Aarons sister, before she was Moses. Simler. 3. Because she lived in Egypt in the time of Moses absence and exile, and so was better knowne commonly to be Aarons sister than Moses. Piscator. 4. Beside, it seemeth that, Conjunctius vixit: Shee was in great league with Aaron, for they two conspired together against Moses, Num. 12. Simler. 5. And this is expressed concerning Miriam, here called a Prophetesse, to shew how the Lord blessed that house of Levi, and what worthy instruments he raised from thence; Mose… elegit in ducem, Aaron in Sacerdot…m, Miriam in prohetissam: Moses was chosen to be the Captaine, Aaron for a Priest, and Miriam was a Prophetesse. Ferus.

QUEST. XXIX. Why Miriam taketh a timbrell.

TOoke a Timbrell in her hand. 1. Ferus thinketh that the women did here more than the men, singing not only with voice, but with instrument, Quia infirmi, quales sunt mulieres, pluribus incitamentis opu… habent: Because the weake, such as women are, had need of more incouragements: But this was no signe of weaknesse in Miriam, being here called a Prophetesse. 2. Therefore shee tooke this instrument, Vt ad certos modos ca…er…nt: That they might sing in measure and order. Osiander. For timbrels, Prae cateris instrumentis ad numeros & mensuram aptiora sunt: are fitter to keepe number and measure by, than other instruments. 3. Because the striking of timbrels might seeme somewhat too light, in so waighty a businesse, it is here divers wayes excused: First, Mos gentis …um excusat: the fashion of that nation doth excuse them, with whom it was ordinary, for the women to play upon timbrels, as Psal. 68.26. The singers went before, the players of instruments after, in the middest were the maids playing with timbrels. Calvin. Secondly, their intent is to be considered, Choreos ducunt non ad petulantiam carnis, sed adjucunditatem spiritus, &c. They dance not to shew the wantonnesse of their flesh, but the sweet joy of the spirit, rejoycing for Gods benefits. Pelican. Thirdly, Shee did it, motu prophetico, by a propheticall motion. Iun.

QUEST. XXX. Whether the women came with pipes, beside their timbrels, or with dances.

Vers. 20. THe wom…n came out after her with timbrels and dances. Iun. readeth with timbrels and pipes, or flutes; but the first rather, as shall thus appeare. 1. The word mecholoth here used, hath three significations: it sometime signifieth a pipe or flute, as Psal. 149.3. Let them praise his name with the flute, &c. with timbrels also and harpe. Sometime it signifieth the company it selfe of the dancers, as Iud. 21.21. The daughters of Shiloh came forth, Lach…l Bamech…l…th, to dance in companies: it also signifieth the dancing it selfe, as Iud. 11.34. Iepthahs daughter came forth with timbrels and dances: There is no mention made of any company that was with her, for then Iepthah would have taken any of the company rather (all comming out together) than his onelyonly daughter. 2. Now that it is here taken rather for either of the two latter senses, than in the first, it may appeare by these reasons. 1. Because Mech…l…th more usually, and in most places, is so taken for dances, or companies dancing, than for pipes, as in the places before alleaged, Iudg. 11.34. Iud. 21.21. 1. Sam. 18.6. and beside Cantic. 6.12. Ier. 31.4. 2. Because so was the use and practice for women, to play upon timbrels, dancing withall, as is evident in Iepthahs daughter meeting her father, and the women of Israel meeting Saul and David: and Psal. 68.26. there were other that played upon instruments, and the maidens played upon timbrels. 3. And hereunto the two reasons before alleaged in the divers readings upon this place: that it is like, the rest of the women did imitate Miriam: now shee is mentioned onelyonly to have taken a timbrell: againe, Miriam sang first, and they all answered her; but if they had played upon pipes, it would have hindred their singing.

QUEST. XXXI. Of the lawfulnesse of instruments of musike.

NOw concerning this example of Miriam and her company, playing upon timbrels, how farre it is to be imitated, shall briefely be shewed. 1. Such signes (whereby men expresse their joy, such as these timbrels were, and of the same kind are other instruments of musike) are of two sorts, either such as were commanded, and so necessary, or voluntary: the signes commanded were either ceremoniall and typicall, prefiguring somewhat concerning Christ and his Church, which being but shadowes of things to come, are abolished now, the things, whereof they were types and figures, being exhibited: or else they were politicall, which only concerned the policy of the common wealth, which being now dissolved, the date of such signes is also expired. The voluntary signes are likewise of two sorts, either such as come of a naturall motion, as the using of instruments for recreation, which may be used so long, untill they should be found to bee against common order, or honesty, or against any worke of grace or regeneration. Or they are such, which are used to serve to set forward any act of godlinesse and grace, as David by his musike p. 185allayed the malady and evill spirit of Saul; and these are no longer to serve, than as they may be helpes unto such workes of grace: But this signe here used by Miriam, to testifie her spirituall joy, was not of this latter sort▪ but she did it by a propheticall motion, therefore it was not voluntary, but she was thereunto moved and directed by God. Then this is no warrant for them that abuse instruments and dauncing, to wantonnesse, for in that it is said she did it, being a prophetesse, and so with a propheticall spirit, it sheweth that this example is extraordinary, and therefore not to be drawne into imitation, Iun. in Analys. that is, in respect of the particular manner: but in regard of the generall use and intention, it may and ought to be followed, to use singing to the praise of God: that as Mary did sing, Non amatori…, non turpia cantica, sed pia: Not love songs, or wanton sonets, but godly; sic nos cantemus Domino: so let u… sing unto God. Ferus.

QUEST. XXXII. Of dancing.

COncerning dancing, we find thereof foure sorts in Scripture. 1. There was a spirituall kind of dancing, which proceeded of an extraordinary motion, as David danced before the Arke to testifie his joy. 2. There was a civill kinde of dancing used in triumphes, when they met the Captaines with dancing, returning from the conquest of their enemies, as David and Saul were met. 3. They used dancing for honest recreation, as the daughters of Shiloh used to doe in their yeerely solemne feast, Iud. 21.19. 4. There was a fourth sort of wanton and lascivious dauncing, such as Herodias daughter came skipping in with, to please Herod, wherewith his amorous and lustfull eye was intangled, and Iohn Baptists head begged: of these, the two first are lawfull and commendable, the last wicked and abominable, the third indifferent and tolerable.

QUEST. XXXIII. Whether Miriam did sing the whole song, or repeated only the beginning.

Vers. 21. ANd Miriam answered the men. Sing yee unto the Lord: Moses repeated only the first verse▪ which seemeth to be the ground, and foot of the song, but it is like that Miriam sang the whole song, as is partly shewed before quest. 2. and shall be now further declared. 1. Beside the opinion of Ferus, Vatablus, Pellican, Simlerus, Osiander, that all consent herein, that shee with her company did sing the whole song: by these reasons, further it may be gathered, because shee is said to be herein a Prophetesse: she shewed her propheticall gift in singing; but to have repeated only one verse of the song, had beene no such propheticall action. 2. In this short sentence Miriam professeth to sing, and giveth the reason thereof: it is not like that she so ended, giving a reason, why she would sing, and singed not, shee supplied then the song, as well as she yeelded a reason thereof. 3. This being an incouragement and charge withall, unto the women to sing, Sing yee, it is like that they also followed, and answered her in song, as the men of Israel did Moses, shee being a Prophetesse and bidding them sing, it is not to be doubted, but that they followed her direction, and did sing. 4. The like example is found, 1. Sam. 18.6. Where only the ground and summe of the song is repeated, Saul hath killed his thousand, and David his ten thousand. It is very like that the women did sing more than there is expressed, but for brevities sake, the principall part of the song is only set downe, and so is it thought to be done here.

QUEST. XXXIV. Whether the desert of Shur, were simply a desert, and barren place.

Vers. 22. THen Moses brought Israel from the red sea, and they went forward to the wildernesse of Shur. 1. The word signifieth to cause them to goe: which sheweth that Moses with much adoe brought them from thence, being too much intent upon the spoile of the Egyptians. Simler. 2. And whereas they are brought into a barren desert, where they were much distressed for want of water, it appeareth that the Lord would not bring them into Canaan, but thorow much tribulation and tentation. Borrh▪ 3. Pellican thinketh that it was called a desert, not because none inhabited there, but for that it was craggy and full of hils: but I rather subscribe to Iosephus opinion, that it was Difficilis regio propter ciborum & …quarum extremam inopiam: An hard country (thorow which they were to passe unto mount Sinai) both for extreame penury of food and water: ut ne brutis quidem alendis, ne dum hominibus id…nea; that it was unfit to nourish cattle, much lesse men, lib. 3. cap. 1. This wildernesse of Shur, many doe thinke to bee the same desert, which is called Etham, wherein they travelled three dayes journey after they came out of Egypt, Num. 33.8. And here they are said presently to enter the wildernesse of Shur. Sic Thostatus, Siml. Borrh. And this wildernesse of Shur lyeth, they say, betweene the two seas, the red sea, and the Philistims sea, one way, and betweene the Philistims country, and Egypt another way: Borrh▪ But that the desert of Shur and of Etham, are not the same, but altogether divers, it shall now be shewed.

QUEST. XXXV. The desert of Shur, and Etham not all one.

1. SOme thinke that Etham should be the generall name of the whole desert, and Shur only of a part▪ Simler. Others that Shur is the generall name, and Etham a part thereof. Borrh. But neither can be so. 1. Shur cannot comprehend Etham, for Etham belonged unto Egypt, and stretched unto the red sea: hereupon the City Pithom, which the Israelites built in Egypt, was so called, because it was the mouth of the wildernesse of Etham, and the entrance into it. Iun. But the desert of Shur was no part of Egypt, but is said to be over against Egypt, 1. Sam. 15.7. and it was the bounds of the country of the Israelites, Genes. 25.18. 2. Neither was the desert of Shur a part of the wildernesse of Etham: for Etham touched the red sea, and from the sea they journeyed three dayes in the desert of Etham, Num. 33.8. But wee p. 186doe not find that the desart of Shur came so farre as the red sea: being the South border of the Israelites country, who extended not their dwelling to the red sea.

3. Wherefore the wildernesse of Etham where the Israelites went into the red sea, and came out, was all one continued desart, fetching a compasse by the North end of the red sea: and Shur was the name of that desart into the which they came out of the wildernesse of Etham: the words then are to be understood, as Iunius well distinguisheth them, that Moses brought the Israelites from the red sea, to goe forward into the wildernesse of Shur, but before they came thither, they spent three dayes journey in the desert of Etham. Iunius.

QUEST. XXXVI. Of the place Marah.

Vers. 23. THerefore they called the name of that place Marah. 1. Augustine readeth Mazra, but the word is Marah, so called of the bitternesse: the Septuagint make it no proper name, but interpret foreign, bitternesse, whereas the proper name Marah was retained. 2. Augustine moveth here this doubt, seeing it was called Marah, of the bitter waters, which they found there, after they came thither, how was it called Marah before? his solution is, because these things were written after they were done, and at such time as this history was written, the name thereof was called Marah, quaest. 56. in Exod. But beside, it is usuall in Scripture by the figure Prolepsis, to call places by the names which are given them afterwards, as is evident in the name of Dan, Gen. 14.14. which was not given that place in Abrahams time: and of Succoth, Gen. 33.17. which afterward Iacob so called. 3. This seemeth to be that place, which Plinie calleth fontes amaros, bitter fountaines, lib. 6. cap. 29. Iunius.

QUEST. XXXVII. Of the grievous sinne of murmuring.

Vers 24. THen the people murmured against Moses. The sinne of murmuring was a great transgression, and it includeth many other particular sinnes in it. 1. Their murmuring shewed, that they were utterly forgetfull, and oblivious of all the great wonders which the Lord had done for them. Borrh. 2. They were ungratefull for all the benefits which they had received, as though the Lord had done nothing for them: Ingratitudo perpetua Iudaici populi, &c. The perpetuall ingratitude of the people of the Iewes, is set forth in Scripture. 3. They shew their incredulity and distrust, when they say, What shall wee drinke, as though the Lord could not provide them drinke. Osiander. 4. They are impatient and discontent: In prosperis gandem, in adversis murmurant: They rejoyce in prosperity, but straigh way they murmure in adversity. Ferus. 5. It bewrayeth their disobedience, and disloyalty to their governours, they murmure against Moses, accusing him, as though he would kill them with thirst. Simler. 6. It maketh them prophane, that they have no heart to call upon God: Pro murmure contra Mosen Dominum orasse debu… runt: In stead of murmuring, they should have called upon God. Pellican. 7. It made them to extenuate the blessings of God toward them, as Numb. 11.6. We can see nothing but this Man. 8. It made a way for other most grievous sinnes, which they fell unto, as Idolatry, Exod. 34. and fornication together with Idolatry, Num. 25.

QUEST. XXXVIII. Of the divers murmurings of the children of Israel.

COncerning the divers murmurings of the children of Israel, Hierome numbreth them to have beene ten: the first for want of water, Exod. 17. the second likewise for water, Numb. 20. the third, Exod. 14. when the Egyptians pursued them: the fourth and fifth about Manna, when they kept it till the morning, and gathered it upon the Sabbath, Exod. 16. The sixth murmuring was for flesh, Exod. 16. and the seventh for flesh likewise, Numb. 11.4. The eighth for Moses absence, when they made the golden Calfe: the ninth, when they tempted God in fighting against the Amalckites, being forbidden, Numb. 14. The tenth, upon the returne of the Spies which were sent to search the Land of Canaan: Hieron. d… 10. tentationib. But if all the murmurings of the Israelites be summed together, they will bee found more than ten, not fewer than twenty. And they were of three sorts, either generall of the whole congregation, or speciall of some few, or particular of some principall persons. 1. Their generall murmurings were upon these occasions: first, for things which they endured, as, the increasing of their bondage in Egypt, at the first comming of Moses, Exod. 5.21. their feare to be all destroyed of the Egyptians, chap. 14.11. their wearinesse of the way, Numb. 11.1. their biting by Serpents, Numb. 21. Secondly, for things which they wanted, as for sweet and potable water, Exod. 15.24. for bread, chap. 16.3. for water in Rephidim, Exod. 17. for flesh, Numb. 11. for water againe, when Moses also offended, Numb. 20. Thirdly, they murmured, and disobeyed, when any thing was imposed them which they liked not, as twi…e they were disobedient about Manna, in reserving it till the morning, chap. 16.19. and in gathering it upon the Sabbath, chap. 16.28. where although their murmuring be not expressed, yet this their refractary disobedience could not bee without murmuring: So they rebelled in fighting against the Amalekites and Canaanites, being forbidden, Numb. 14.41. Fourthly, they murmured when their expectation was deceived, as upon Moses long absence, Exod. 32.1. when they heard a false report of Canaan, that the inhabitants thereof were invincible, Numb. 14. when Core, Dathan, and Abiram, with their adherents were suddenly destroyed, Numb. 16.41. These murmurings in all were sixteene.

2. The second kind of murmuring was of some speciall men, as Core, Dathan, and Abirain, with two hundred and 50. persons murmured against Moses and Aaron, Numb. 16.3. The third kind was of some principall persons, as of Aaron and Miriam against Moses, Numb. 12. Of Moses himselfe at the waters of strife, Numb. 20. of Aaron being discontent and so negligent in his office, because of the death of his p. 187two sonnes, Nadab and Abihu, Levit. 10.19. Here are foure more, and unto these others by diligent observations may be added.

QUEST. XXXIX. Whether the wood had any vertue in it, that Moses cast …nto the water.

25. ANd he cried unto the Lord, and the Lord shewed him a tree. 1. The Hebrewes thinke that this tree had no vertue at all in it to make the waters sweet, but rather the contrary, but that God would therein shew his power, in healing one contrary by another, as Elizeus did heale the waters by casting in of salt, which was more like to have made them more bitter, and our Saviour anointed the eyes of the blinde with clay and spittle, which was an unlike thing to heale them. 2. But it is more probable that there was some vertue in this wood to season and relish the water: because it is said, that the Lord shewed him, or as the Hebrew word signifieth, taught him the tree: Tanquam tale jam ligu… …oc esse… quo posset hoc fieri. As though it were such a kinde of wood, as could doe this thing: So Augustine reasoneth quaest. 57. in Exod. to whom Calvinus and Simlerus consent: for to what end else did the Lord direct Moses to that speciall tree, more than to others, unlesse we say that there were no trees there at all in the desert? But the words will inferre another sense, that seeing the Lord shewed him a tree, there was a tree to be shewed: as the Lord caused Hagar to see a fountaine, not which newly sprung out of the ground, but which was there before, though she saw it not, Gen. 21. The author of Ecclesiasticus chap. 38.5. affirmeth that there was vertue in the wood. 3. But Iosephus is deceived, who saith, Moses fructum ligni accepit forte ibi jacens: That Moses tooke a peece of wood lying there by chance: whereas the Lord shewed it him: and he further addeth, that Moses did not cast in the wood, because the people asked what it should doe, but caused a great part of the water to bee drawne out of the fountaine, and so the residue became sweet; but this is also directly contrary to the text.

QUEST. XL. Wherein the miracle consisted of healing the waters.

NOw although there were some vertue in this wood to heale the waters, yet it was done not without a great m…racle. 1. Which consisted not herein because the Lord Ostendit et lignum ubi nullum erat: Shewed him a tree where none was: for this is confuted before. 2. Neither, Qu…a in tali natura ligni Creator & demonstrator l…dandus est: Because the Creator and shewer is to be praised, in giving such a nature to the wood: as Augustine in the same place: for if the nature of the wood had done it, it had not beene miraculous. 3. But herein was the miracle, that by the meanes of so small a peece of wood, such a deale of water was changed, as served such a great multitude. Calvin. And that it was suddenly and presently changed. Simler. And the waters were but made sweet only for that time, and afterward returned to their bitter nature againe, as Pliny before alleaged, maketh mention of bitter waters there. Iun.

QUEST. XLI. Why the Lord used this meane in healing of the waters.

GOd could have healed the waters, if it had pleased him, without this tree. But it pleased him to use this meanes, for these causes. 1. To teach us, that we should not neglect the meanes, which God appointed: So the Lord divided the red sea, and dried the way by a strong East winde: Ezechias was healed by a lumpe of figges: So God instructeth men, and begetteth them to the faith by the ministery of men. Simler. 2. God hereby also reproveth their distrust and diffidence, shewing, Multa sibi in promptu esse remedia quibus que malis: That he hath many remedies in store, for whatsoever evils. Calvin. 3. Hoc medio uti voluit propter mysterium: He would use this meane because of the mystery. Ferus.

QUEST. XLII. Of the mysticall signification of this tree.

NOw what mystery is signified in this tree, that sweetned the waters, shall bee shewed in a word. 1. Some by the bitter waters doe understand the killing letter of the Law, which is impotable and unpleasant, but being qualified by the Gospell, Iam dulc… erit litera: The letter of the Law becommeth pleasant. Ferus. 2. This tree was a figure of that rod, which should come of the stocke of Iesse, and of the graft that should grow out of his root, Isay 11.1. who should make our bitter waters sweet, as he saith: Come unto me all that labour, and I will refresh you. Borrh. 3. It signifieth also, that our bitter afflictions, by faith are made easie and pleasant: which remaine bitter, sowre and tart, Nisi fide adhibeamus ad lignum crucis Christi: Vnlesse we doe apply by faith the wood of Christs crosse, that i…, beleeve in his death. Osiander. So also Augustine; Praefigurans gloriam & gratiam crucis: It prefigured the glory and grace of the crosse. 4. This further sheweth what wee are by nature, and what by grace: by these bitter waters the Lord would bring to light, Amaritudinem quae in eorum cordibus latebat, the bitternesse which lay hid in their hearts. Calvin. By nature therefore, our waters, that is, our thoughts, and all our actions are bitter, but they are washed and purified by grace and faith in Christ.

QUEST. XLIII. What law and ordinances the Lord here gave his people.

Vers. 25. THere he made them an ordinance, and a Law. 1. The Hebrewes thinke that this Law here given them, was concerning the Sabbath, which in the next Chapter is confirmed and established, where they are forbidden to gather Manna upon the Sabbath. But the law of the Sabbath was more ancient: for immediately after the creation, the Lord sanctified the seventh day of rest, to bee perpetually observed and kept of his Church. And it is not to be doubted of, but that the Israelites kept the Sabbath in Egypt, as may appeare by the institution of the Passeover, wherein both in respect of the number p. 188of the seventh day, prescribed to be an holy convocation, and by the manner of keeping the same, in resting from all servile worke, Exod. 12.16. there seemeth to be relation to the rest of the Sabbath, and seventh day, which they were already acquainted with, after the ensample whereof, they should keepe the seventh day of unleavened bread.

2. Lyranus thinketh that these were certaine ceremoniall Lawes, as of the red cow, prescribed afterward at large, Num. 19. and other rites of legall purifyings, as also some judicials: But this is only his conjecture without any ground, the first Law that was given the people after they came out of Egypt, was the morall Law: and before this, it is evident, that there were certaine ceremoniall rites, and judiciall equities kept by the Fathers: so that this was not the first time and place, that they received such things.

3. Simlerus is of opinion therefore, that such ceremonies and rites as were preserved, and continued by tradition from the Fathers, were here by the authority of God confirmed, that they should not take them as grounded upon custome only, but warranted and commanded by God. But it seemeth by the phrase, He set them an ordinance, that they received an ordinance not given them before: and seeing that the Lord intended shortly, within the space of little more than a monethmonth (as may be gathered, chap. 16.1. and chap. 19.1.) to give them Lawes and ordinances in mount Sinai, there appeared no such necessity, to prevent that time and place.

4. Pellican understandeth the Lawes and ceremonies, which were given afterward in mount Sinai, Eo loci, sed non jam tunc: About that place, but not at that time. But neither about that place, were the Lawes given, which were delivered in mount Sinai, for betweene Marah and the desert of Sinai, they had six stations, or mansions, as they are numbred, Num. 33. from verse 9. to vers. 16. And this Law here mentioned, was given at this time, while they stayed in Marah, where they proved and tried their faith and obedience, as the next words shew.

5. Some thinke that the Lord here gave them Lawes, Non scriptura, sed ore ut justè viverent: not in writing, but by word of mouth, that they should live uprightly. Ferus. And what Lawes they were, is not here expressed. Osiander. But to what purpose should a Law be given not written, that the people might alwayes have it in remembrance?

6. Therefore, what this Law and ordinance was, is here in the next verse expressed, where the Lord moveth the people to the obedience of his Lawes, with promise to bee their protector, in keeping them from the plagues and diseases of Egypt. Iun. So that the Lord in this place, dealeth two wayes with his people, Postquam aqua penuria illos examinavit, verbo etiam admonuit: After he had tried and examined them, with the want and penury of water, hee doth also by his Word admonish them to be more obedient. Calvin.

QUEST. XLIV. Why the Lord at this time gave his people a Law.

NOw why the Lord gave them this Law and ordinance in Marah, the reasons may be these. 1. Because the people a long time having beene in bondage, were not used to the Lords yoke: they might have said then with the Prophet, Isai. 26.13. Other Lords beside thee have ruled us: therefore, Hoc populo longa servitute oppresso forte i… dissuetudinem venerant: Because the people by their long servitude, might perhaps have growne to a disuse, the Lord giveth them a Law. Simler. 2. The Lord in thus doing, Pactum cum patribus factum renovat: Doth renne the covenant made with their Fathers. Pellican. Hee doth give them a Law, to put them in mind of the ancient covenant made with their forefathers. 3. The Lord taketh occasion by this present benefit, in providing of them water in their distresse, to take triall of their obedience, Postquam aquae penuria examinavit populum: After he had examined them with the penury of water. Calvin. Which might serve as a preparative to move them to obedience. 4. Because they were a carnall and disobedient people, they had need of a Law to bind them, Carnales enim cancello legis indigent: For carnall men had need to be held in by a Law. Ferus. As the Apostle saith, The Law is not given to a righteous man, but to the lawlesse and disobedient, 1. Tim. 19. 5. The Lord here giveth them a Law, to shew what was the end of their deliverance, and redemption out of Egypt, not to live as they list, but to walke in obedience before God: Populum docet ne ex servitute liberati ad carnis libidinem deflectat: He teacheth the people, lest they being delivered out of bondage, should turne unto the lust of the flesh. Pellican. 6. And beside, the Lord would by this meanes, Paulatim populum jugo legis adsuefacere: By little and little acquaint his people with the yoke of his Law, which he was purposed to deliver more fully in mount Sinai. Osiander. So also Simler. and Borrh.

QUEST. XLV. Who is said here to tempt him.

ANd there he …oved him. 1. Some doe understand this of the people, that they should tempt God: and in that sense it is understood two wayes: either that they tempted God, after he had given them a Law, which sheweth the great perversenesse of the people, that notwithstanding the Law given them▪ ceased not to sinne against God: or it is a reason why the Lord gave them a Law, because they there tempted him: this latte… sense Calvin preferreth, Quod Deus populi malitiam castigaverit, à quo tentatu… fuerat: The Lord correcteth the malice of the people, of whom he was tempted. But if it were understood of the people, the verbe would have beene put in the plurall number, They tempted him, as vers. 23. When they came to Marah, and vers. 24. jil… hag…am, the people murmured, where people is in the singular, but murmured in the plurall: And againe, the coherence of the sentence beareth not this sense, There he set them, (that is, the people) a law, and there he proved him, the same him then he proved, unto the which he set a law. p. 1892. Some thinke that Moses in Gods name proved the people. Genevens. But the same that is said before, to set them a law, doth also prove them, that is, God, and not Moses. 3. Therefore the meaning is, that God tried here the faith and obedience of his people: and this best agreeth both with the words before going, that he which gave a law unto them, is said also to prove them, and with the words following, And he said, if thou wilt diligently harken, &c. As God thus said to his people, so hee it was that proved them. Simler.

QUEST. XLVI. Of the divers kinds of temptations.

Vers. 25. ANd there he proved him. 1. There are three kinds of temptations: God tempteth man, and man tempteth God, and the Devill is the tempter of man.

1. God is said to tempt two kind of wayes, either directly, and immediately by himselfe, or mediately by other: By himselfe, sometime he proveth and tempteth by blessings, to see if the people will be thereby perswaded to obedience, as he did by giving them Manna, Exod. 16.5. and Deut. 8.16. sometime by afflictions, to see if they will be faithfull, as he proved the Israelites in the desert 40. yeeres, Deut. 8.3. The Lord is said to tempt mediately, when others are the instruments and agents, but God the disposer, as, hee is said by false Prophets, to prove his people, whether they love the Lord with all their heart, Deut. 13.3.

2. Man also is said to tempt God, as the Israelites did in the wildernesse, provoke the Lord by their tentations 40. yeeres, Heb. 3.10. And these tentations are of three sorts. 1. By despairing▪ and distrusting in the power and assistance of God, as Psalm. 78.41. They tempted God, and limited the holy one of Israel: they did limite and tye God unto meanes; that when they saw no ordinary meanes to be provided for, they despaired: as they spake against God, saying▪ Can God prepare a table in the wildernesse? Psal. 78.19. 2. They are said to tempt and provoke God, which presume upon God, neglecting, or refusing the meanes: As our Saviour answered the Devill, that would have tempted him, to cast himselfe downe from the top of the pinacle, and to trust in Gods assistance: Thou shalt not tempt the Lord thy God: to have presumed upon Gods helpe, where there was no cause or necessity, had beene a tempting of God. So the Prophet saith, that the King of Judah (in refusing to aske a signe, for the confirmation of their hope in God provoked God, Isay 7.13. 3. Men also tempt God by their curiosity, where as they aske things of God, which are not necessary: as the King of Judah would not aske a signe, because it was to tempt God, Isay 7.12. which is generally true, that he which beleeveth not Gods word without a signe tempteth him: but hee was deceived in the particular: for it is no tempting of God to aske a signe, where the Lord doth offer it, as in that place he did. So the Sadduces and Pharisies are said to tempt Christ, when they asked a signe: for men doe as well tempt God of curiosity, as of infidelity: of this sort was the temptation of the Israelites: When they tempted God in their hearts, requiring meat for their lust, Psalm. 78.14. They did of wantonnesse and curiosity for their bellies (as the other curiosity is for the mind) lust for flesh when they needed not, having Manna to content them.

3. The Devill is said to be the tempter of man, that is, a seducer and leader of them into evill: and therefore he is simply without any other addition called the Tempter, Matth. 4.4. Here then Augustines distinction may well be received, Vnam tentationem intelligimus, quae decipit, sic Deus non tentat; altera… qua probat, sic tentamur à Deo: Wee understand one temptation, which deceiveth, so God tempteth none; one that proveth, so we are tempted of God. The temptation of Satan hath a double act, one toward God, when hee tempteth and urgeth God against the Saints, and therefore is called the accuser of the brethren, the other toward men, and so he is the deceiver of the world, Revel. 12.9, 10. And in these temptations unto evill, there is a principall tempter and chiefe egger unto evill, which is the Devill, and ministring, and underserving tempters, as the concupiscence of our owne nature: So the Apostle saith, every man is tempted, When he is drawne away by his owne concupiscence and is entised, Iam. 1.14. As Bernard also well saith: Diabolus proprio baculo nos caedit, & manus nostras proprio cingulo ligat, ut caro quae nobis data est in adjutorium fiat nobis in ruinam: The Devill doth beat us with our owne staffe, and bindeth our hands with our owne girdle, that our flesh which was given for our helpe, should bee unto our ruine. Bernard. meditat. cap. 15.

QUEST. XLVII. Of the difference betweene good and evill tentations.

IT shall not bee amisse here to shew the differences betweene good and evill tentations. 1. They differ in the efficient cause, God is the author of the one, as God tempted Abraham; the Devill of the other, as hee entred into Iudas heart and tempted him to betray Christ. 2. The end is divers: Deu… tentat ut doceat, Diabolus ut decipiat: God tempteth to teach us, the Devill to deceive us. August. de tempore, serm. 72. Abrahams temptation sheweth the one, and Iobs the other: Deus tentat ut cor…et, Diabolus tentat ut subruat, God tempteth to crowne us, the Devill tempteth to confound us. Ambros. lib. 1. d… Abraham. cap. 8. 3. The manner also is divers, the Devill promiseth faire and performeth foule, he maketh himselfe a friend, but in the end turneth a foe, hee beginneth like a Lambe, but endeth like a Lion▪ Vt spirituales defra…det transfigurat se in angelum lucis, ut fortes comprimat apparet ag…us: To deceive those that are spirituall, he transfigureth himselfe into an Angell of light, to overcome the strong, hee sheweth himselfe as a Lambe. Augustin. soliloq. cap. 17. Hee inveigleth Judas with hope of gaine, when hee betrayed Christ, but he payed him with hanging. God contrariwise for the present seemeth to frowne, and to be as an enemy, but he in the end sheweth himselfe a father: hee beginneth with hard precepts, but endeth with sweet promises: Incipit à vinculis ferreis, finit ad t…rqu…m auream: Hee beginneth with ir… p. 190bands, but endeth with a golden chaine: August. As Iosephs prison irons were turned into a golden chaine, Gen. 41.42. God handled Iob at the first as one of his enemies, Iob 19.11. but in the end he doth plentifully reward him, Iob 42.10.

4. Good temptations are wrought by good Ministers and instruments, evill temptations by evill instruments: the temptations wherewith the Lord proved Israel, were wrought by the hand of Moses and Aaron, and by good Angels: but the Sabeans and Chaldeans were Satans instruments in the afflicting of Iob: so Augustine: Deus per homines bonos tanquam per ministros suos agit omne quod bonum est: diabolu… per homines malos tanquam satellites suos exercet omne quod malum est: God by good men as his ministers doth whatsoever is good: the Devill by evill men as his assailes worketh all mischiefe: serm. 85. de tempore. 5. They differ as in the instrument that worketh, so in the measure of working: God tempteth his children according to their strength: as the Apostle saith: God is faithfull and will not suffer you to be tempted above that you are able, but will give an issue with the temptation: 1. Cor. 10.1…. Good temptations are neither greater, nor more than the children of God can beare. But the Devill layeth on load, he hath never done, as he sent one crosse in anothers necke upon Iob: Ingrui… nuntius post nuntium, congeminat vulnera: One messenger followeth at anothers heeles, he doubleth his strokes: Non unum telum diabolus habet, freque… vulnera: The Devill hath more than one weapon, he sendeth his darts thicke, Ambros. lib. 4. in Luke. 6. They differ in the power of the tempter: God whom he will he draweth unto him by his temptations, he worketh upon mens hearts and affections, and turneth them as it pleaseth him: Ex nolentibus volentis fa…t: He of nilling maketh willing, August. But the Devill forceth none: Suadere, solicitare potest, cogere …p… tect, non ext…rquet consensum, sed petit: He may perswade and solicite, but he can compell none: he extorteth not ones consent, but beggeth it. August. hom. 12. 7. Another difference is in the subject of the temptations, that is, such as are tempted. Deus probatos sibi tentat, unde David, proba me Deus & tenta me: God doth tempt those which are knowne to him, as David saith, prove me O God and trie me, Ambros. lib. 1. de Abraham. cap. 8. The righteous are the object of Gods temptations, as he tempted Abraham. But the wicked for the most part the temptations of Satan worke upon, as the Apostle saith, 2. Tim. 2.16. That they may come unto amendment out of the snare of the Devill which are taken of him at his pleasure. 8. The matter of the temptation is divers: God tempteth about things externall, sometime veris, which things fall out in deed: as when Abraham was tempted to come out of his country: sometime Compositis & fictis: With things supposed and pretended: as when he was tempted to sacrifice Isaack. But the Devils temptations are most exercised in spirituall things: Non solum in vitiis, sed in ipsis spiritualibus exercitiis laqueos abscondit: Hee doth not only in vices, but even in spirituall exercises hide his snares: hee tempteth unto vice, and maketh men proude of vertue: August. Soliloq. cap. 17. tom. 9. 9. The successe of these temptations is much differing: God never faileth in his worke, neither is deceived: but his tentation hath the end for the which he sendeth it, as in the proofe of Abrahams obedience. But the Devill is prevented in his purpose, and whom he seeketh to supplant, they become stronger. Illuditur diabolus, & vulnere suo contra se armat, quem debilitandum putavit: The Devill is mocked, and with his owne wound armeth them against him whom he thought to weaken, Ambros. lib. 1. de poenitent. cap. 12. 10. Lastly, the effect of these temptations is farre unlike: Gods temptations doe try out for the most part, that good, which is in a man: as Abrahams obedience appeared in his tentation: so Augustine, Tentatio Dei non illud agit, ut ipse aliquid cognoscat, quod ante nesciebat, sed illo tentante, id est, interrogante quod in homine occultum est proclatur: God by his tentation seeketh not to know that which hee knew not before, but by his tentation as a kinde of interrogation, that which is hid in man is brought to light. Serm. de tempor. 72. But Satans tentation discovereth that evill which lieth hid in a man: as in Iudas, his malice and covetousnesse, in betraying his master for money. See more of the difference betweene good and evill tentations: doctrine 1. upon Gen. 22.

QUEST. XLVIII. Wherein the Lord at this time proved his people.

NOw the Lord at this time proved and tried the people in these three things. 1. Tentavit aquarum penuria: He proved them by the penury of water: Borrh. Pellican. 2. Tentavit lege data: He proved them by giving them a law. Simler. Probavit eum num jugo adsuescere vellet: He proved them, whether they would yeeld unto the Lords yoke: Osiander. 3. The Lord also proved them by his mercies, in healing the waters, and sending them drinke in their necessity. In the first hee trieth their patience, in the second their obedience, in the third their thankefulnesse.

QUEST. XLIX. What diseases of Egypt he meaneth.

Vers. 26. I Will put none of those diseases upon thee which I brought upon Egypt. 1. Some understand here the diseases which the Israelites had in Egypt. Cajetan. But the words doe plainely shew, that hee meaneth such diseases as were imposed upon Egypt: called also the diseases of Egypt, Deut. 28.60. 2. Neither yet are the ordinary diseases of Egypt here understood, such as was the Leprosie, called (Elephantiasis) peculiar unto that countrey, caused by the contagion of Nilus: for the Lord speaketh of such extraordinary diseases, as hee brought at that time upon the Egyptians. 3. Some therefore doe referre them to the plagues of Egypt, which the Egyptians endured: but seeing most of those plagues were without their bodies, and here the Lord speaketh of such diseases as were in the body, as it appeareth by the reason annexed, I am the Lord that healeth thee: such plagues then as touched not the Egyptians in their bodies, are not here comprehended under the name of diseases: and beside, seeing this promise conditionall, upon their obedience, includeth a secret commination, that if they walke p. 191not in obedience, the Lord will bring upon them all those diseases, and yet we reade not of such plagues, wherewith the Israelites were punished for their disobedience: it seemeth then, that those externall plagues of Egypt, are not here signified. 4. Wherefore speciall reference is here made, to those swelling, burning, biles and running sores, wherewith the Egyptians were smitten in the sixth plague, Exod. 9▪11. by that kind, understanding the like burning diseases, and swelling sores: as this to be the meaning, may be gathered, Deut. 28.60. where after he had said, He will bring upon thee all the diseases of Egypt, whereof thou wast afraid: then it is added, And every sicknesse, and every plague, which is not written in the booke of this law, vers. 61.

QUEST. L. Whether Iob, being a righteous man felt not the diseases of Egypt.

BUt here a further question ariseth, how this promise was fulfilled toward Iob, who being a righteous man, was notwithstanding smitten with botches and sores. 1. Ferus …, that these diseases were the plagues of Egypt, which were not laid upon Iob: but seeing one … plagues was of botches and sores, though Iob felt not all the plagues, yet therein he was tried; and also, his sheepe and servants were destroyed with lightning and fire from heaven, which also was one of the plagues of Egypt; therefore, this answer doth not satisfie. 2. Neither yet will we say, that Iob lived before these times, and that this promise was made to the Israelites, for the same equity was generall in all times, and extended to all persons. 3. Therefore, this we answer: that this promise to be kept from the diseases of Egypt, is conditionall, upon the keeping of all Gods ordinances, which never any did but Christ, who was freed in his holy flesh from all diseases, and corporall infirmities: now Iob, although in respect of others, hee was a perfect man, yet he could not justifie himselfe toward God: for he saith, If he should wash himselfe with snow water, yet his owne cloathes should defile him, Iob 9.30. though hee should stand upon his best workes, yet the Lord could finde out his sinnes. And beside, these corrections laid upon Iob, were not punishments and plagues for his sinne, but the Lords chastisements in the end, to his greater comfort. And further, wee understand the diseases of Egypt to have beene generall; this letteth not, but that some particular persons in Israel, might be touched with the like diseases, as Ezechiah had a byle, yet were they not the plagues of Egypt, that is, universall and generall.

QUEST. LI. In what sense the Lord saith, I am thy healer.

I Am the Lord that healeth thee, or, I am thy healer or Physitian, for so the word Ropheca signifieth▪ 1. This reason containeth an argument from the contrary: I am hee that keepeth diseases from thee, and healeth them, therefore will I not bring them upon thee. Vatab. 2. And further, this reason is taken from the power of God: Ego possum & volo tui corporis vires conservare, &c. I can and will preserve the strength of thy body, and retaine it. Osiander. 3. And further, this promise is grounded upon the naturall inclination of God unto mercy: Non vult mortem peccatoris, potior apud eum est misericordia quàm ira: Hee will not the death of a sinner, mercy beareth greater sway with him, than wrath. Pellican. 4. And the Lord here promiseth, not only to heale all their infirmities, and helpe their present dangers, but keepe from them all perils imminent, or to come: as they had present experience by the healing of the waters.

QUEST. LII. Of the fountaines and Palme trees in Elim.

Vers. 27. ANd they came to Elim, where were twelve fountaines of waters. 1. Concerning the situation of this place, it seemeth that it was in Arabia petraea: and from these fountaines proceeded the river which watred the City Petra, and the circuit thereabout: this floud Herodotus calleth koris, of the coldnesse thereof, for kor in Hebrew signifieth cold: by the benefit of this river Cambyses, as writeth Herodotus, once made a way and entrance into Egypt. Iun. 2. It seemeth it was a watry place, because Palmes doe not grow in dry grounds. Calvin. 3. So it was every way commodious to campe in, the water was necessary both to quench their thirst, and to allay the heat with the coolenesse thereof, and the Palme trees (which some interprete Date trees) were comfortable both for their shadow, and their fruit.

QUEST. LIII. Of the mysticall signification of the twelve fountaines, and 70. Palmes.

THis camping place in Elim, in respect of the fountaines and Palme trees there growing, hath a threefold application: 1. It resembleth the present state of Israel; the twelve fountaines, the twelve tribes, that were watered there: the 70. Palme trees, the 70. Elders, which were afterward chosen, and the Palme beside betokened victory. 2. Beside, the twelve fountaines were a representation of the twelve Apostles, out of whose pure doctrine, the Church of God is nourished and refreshed: the 70. Palme trees set forth the Doctors and Fathers of the Church, whose writings, as the palme trees give comfort, both with shadow and fruit, are also profitable, so long as they are watered with these twelve fountaines, that is, swarve not from the Apostles doctrine. Some also make these 70. Palme trees, a type of the 70. disciples. Pellican. These as instruments, doe set forth unto us the true living water, the Messiah, by faith in whom the Church is spiritually nourished and sustained. 3. This also was a type and figure of everlasting life, and of the state of the blessed: as S. Iohndescribeth the heavenly Jerusalem, by the river that was in the middest of it, and the tree of life growing by it, that bare twelve manner of fruit. Borrh.

p. 192QUEST. LIV. Of divers errors and oversights of Iosephus.

NOw in the last place, I will briefely shew, how many errors and oversights are committed by Iosephus ▪ in the narration of this short story. 1. Iosephus thinketh, that before the people came to Marah, they carried water with them in their journey, and digged pits by the way, and found water, but not enough: but the text saith they found no waters, that is, none at all. 2. He saith that they came pri… v… sp…r…, the first evening unto Marah: but Moses saith, that they went three dayes in the desert, till they came to Marah, both in this place, and Numb. 33.8. 3. Hee saith, Moses accepit frustrum …igniforte ibi jacens: That Moses tooke a peece of wood by chance, there lying, to cast into the water: whereas hee found not that wood by chance, but the Lord shewed it him. 4. Hee addeth, that when the people asked what need the…e was to change the water, he cast not in the wood, but commanded them to draw out a great quantity of the water, and then the rest would be sweet, and they did so: But Moses sheweth how the waters became sweet, by casting in the tree. 5. Hee misreporteth the story, concerning the pleasant place of Elim, saying, that a farre off, it seemed a delectable place, but when they came neere, …llit omnium expectationem, It deceived the expectation of all. 6. Hee saith further, that the palme trees were not Admodum pro…ra propter loci ariditatem: That the palmes were not very tall; because of the drinesse of the place. wherein he seemeth to follow the Septuagint, that there were seventy foreign trunkes of palmes: But the text sheweth that it was a watry place, where were twelve fountaines, and therefore the Palmes there growing, were like to be goodly trees: And if they were such stubs, and stumps of …, neither profitable for shadow or fruit, Moses would not have made such a speciall mention thereof, both here, and Num. 33.7. Iosephus goeth on, and telleth that these twelve fountaines were not sufficient, Vt humidita…em terr… subministrurent: To minister moisture to the earth. But the contrary is shewed before, quast. 52. and it seemeth it was a warry and commodious place, because it is said, they camped there by the waters. 8. Iosephus also writeth, that in this place, for want of food, the people murmured against Moses: whereas their murmuring for want of food, was afterward in the desert of Sur, chap. 16.1. And thus far of the questions, doubts and difficulties, which this Chapter, as wee have seene, hath plentifully afforded.