Commentary on Genesis and Exodus

QUEST. I. Of the antiquity and excellency of Moses song.

Vers. 1. THen sang Moses. 1. This song of Moses, as it is the first that we read of in Scripture, so it is the most ancient song that is extant in the world, for the songs of Linus Musaeus, Orpheus, are found to be 300. years after this song of Moses. 2. Josephus saith that Moses composed this song in hexameter verse: and lest any should think this strange, Jerome in his preface to the book of Job, witnesseth that all that book 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 abhor myself, and repent in dust and ashes, i • written in hexameter verse, for the most part consisting of Dactilus and Spondaeus, the two usual feet of an hexameter verse. Perer. 3. But whereas Josephus in the same place saith, that the Israelites did pass all that night in mirth, and rejoicing 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 bank, which they could not so well discern by night: therefore this rejoicing 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 Josephus thinketh that the people first rejoiced and gave thanks unto God, and that afterward Moses framed this song in hexameter verse: but the text favoreth 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 own 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 prophetical 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 he overthrown in the sea ; which verse is after repeated by Miriam and her company: for so was it the use in solemn songs, to have one verse repeated, as Psalm 136. that clause, For his mercy endureth forever, 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 mixed harmony of the great and base voices of the men, and of the sharp tunes of the women. 2. But I think 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 Pelican. Simler. Calvin. And this may seem 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 showeth 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 Psalm 68.11. The Lord gave matter to the women to tell of the great army: 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 Psalm Genebrard doth fitly apply 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 company with Moses, and the women in another with Marie or Miriam, did celebrate the victory of Pharaoh obtained. 4. And whereas Miriam is said to answer the men, that may be referred rather to the correspondency of the like act of singing performed by the women, and to the identity and agreement of the song, than restrained to their answering them by turns: 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 answer 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 testify their thankfulness 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 return of Saul and David, from the overthrow of Goliath and the Philistines, 1. Sam. 18. and as Jehoshaphat and the people blessed God in the same place, where they had obtained the victory, 2. Chron. 20. Simler. 2. This celebration of public thanks, doth make also very much for the truth of the history, for as Calvin saith, Quibus mentiti ess • nt, cùm aliis alii testes essent? To whom should they have lied, seeing they were one witness to another? neither did this song come abroad to other nations. 3. This song was a notable type and resemblance of the spiritual joy of the Church, for their deliverance by Christ: as in the Revelation, the Saints that had gotten victory over the beast, are said, To sing the song of Moses the servant of God, and the song of the Lamb, saying, great and marvelous are thy works, Lord God Almighty, just and true are thy ways, th •• King of Saints: cap. 15.3.

QUEST. IV. Why the scripture speaketh so much against horse used in battle.

Vers. 1. THe horse and his rider hath he overthrown in the sea. 1. The singular is put for the plural, which is usual in the Scripture, and in this place with a special relation to Pharaoh himself in person, overthrown with his horse. 2. We shall find in Scripture, that the pride and trust in horses in battle 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 vain help. Psal. 76.6. At thy rebuke O God of Jacob, both the chariots and horse are cast asleep, Psal 147.10. He hath no pleasure in the strength of an horse: and among other sins of the people, this is numbered for one, Thir land was full of horses, and their chariots were infinite: Isaiah 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 men's destruction, but asses serve for labor, and carrying of burdens, and other necessary 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. Jerome giveth this reason▪ Quia contra Dei imperium possid • tur: Because it was against the commandment of God, to possess and multiply horses, Deut. 17. Hieron. in 2. cap. Isaia. Another yieldeth this reason: Habet & Dominus noster equos, habet & diabolus suos, &c. The Lord hath his horse, and so hath the devil: but when the Prohpet desired that the e • es of the young man might be opened, he saw chariots and horse, but no riders: Quia currus & equi Angeli, & eorum a • censor Deus, Because the Angels are the Lord's chariots and horse, and the Lord himself is their rider: and on the other side, the Devil 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 Devil by his rider. Philo goeth futher from the mark: 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 multiply horses, of the passions and affections of the mind: 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 defense and service by them in war: for Solomon had 40. thousand stalls of horses for his chariots, & 12. thousand horsemen, 1. King. 4.26. and therein sinned not. But two reasons may be rendered thereof, the one political, which concerned only that people, lest they might by this occasion go into Egypt to multiply horses, Deut. 17.16. which being a plain country abounded with horse: the other reason was moral, because they did put their trust and confidence in horse. Both these causes the Prophet joineth together, Isaiah 31. 1. W • unto them that go down 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 battles 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 help: Basil upon that place, 2. Isaiah. So then as simply to number the people, was not displeasing unto God: for Moses numbered them, but with an intent to rejoice and put confidence in their numbers, as David did; so simply, it was not unlawful 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 salvation, 1. These words are repeated both by the Prophet David, Psal. 118.14. and by the Prophet Isaiah cap. 12.2. whereby appeareth the excellency of this song, and that the praise of God is a most principal part of God's service: Simler. 2. God is said to be the strength of his servants, being not only mighty and omnipotent in himself, but giving them also might and strength: for as Jehoshaphat 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 means, and in their extreme distress, that God may have the more glory in assisting, and strengthening them. 3. He is said to be their song, that is, both the matter of their song, to whom they do return the honor and praise of all their victories, as also, he is the song of his Church, in whom they only rejoice and make their boast, as Saint Paul only rejoiced 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 Hebrews opinion, that God appeared to them in a visible form, as like a man of war 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 Idolatry, would not show himself publicly in any visible shape lest they should have imagined God to be so, as Moses saith unto them▪ Take heed to yourselves▪ for ye saw no image in the day▪ 〈◊〉 the Lord spake unto you in Horeb, out of the midst of the 〈◊〉 ▪ Deut. 4.15. And for the 〈…〉 ▪ the Lord would not show himself in any visible 〈◊〉 unto Israel, though priva •• l • ▪ 〈◊〉 was seen of Joshua, like a man of war, Ios. 5. But in 〈◊〉 manner the Lord shown himself, is expressed before, cap. 14.24. The Lord looked unto the • oast of the Egyptians, sending thunder, rain and lightning, with storm 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. Lyranus.

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. Basil. And again 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 voice 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 special reference unto Christ their peculiar God, whom their Father Abraham worshipped, as our Savior saith, Your Father Abraham rejoiced to see my day, he saw it, and was glad, John. 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 read, I will glorify him. Latin and the Septuagint 〈 in non-Latin alphabet 〉 , so Calvin and Piscator ; but the usual signification of the word navah, which signifieth to dwell, doth not favor that reading. 2. Some read, Habita • o eum, I will inhabit him, Cajetan. But the word being in hiphil, includeth beside an active power, as, I will cause to inhabit. 3. Wherefore the best reading is, I will build him a sanctuary, or seemly tabernacle, as the Chaldee Paraphrast, and Vatab. Iun. Mont •• Pagnin. So that here Moses by the spirit of Prophecy, foreshowed that the Lord would have a peculiar tabernacle made for himself, 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: four ways in Scripture is the Lord said to be high: 1. In respect of his incomprehensible nature, which none can behold as it is, or attain to the knowledge of it: Who only hath immortality and dwelleth in the light, that none can attain unto, whom never man saw, neither can see, unto whom be honor and power everlasting. 1. Tim. 6.16. 2. In respect of his deep and unsearchable wisdom, as the Apostle also saith, O the deepness of the wisdom and knowledge of God, how unsearchable are his judgments, and his ways past finding out, Rom. 11.33. 3. The Lord is said to be most high, in respect of his high dominion, far 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 every place, yet heaven is said to be his seat, in respect of the more glorious signs, which he hath there placed of his presence. Let us also with the Hebrews 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 war.

Vers. 3. Jehovah is a man of war. That is, an excellent warrior. 1. God is said to be a warrior in these respects. 1. Because he giveth victory, 〈 in non-Latin alphabet 〉 , he breaketh battles and subdueth war, as the Septugaint, Victor bellorum: an overcommer of battles, as the Chaldee Paraphrast. 2. Because he is exercised in war, and fighteth the battles of his people, giving them good success: as Hezekiah thus encouraged his people against Sennacherib; With him is an arm of flesh, but with us is the Lord our God to help us, and to fight our battles, 2. Chron. 33.7. Simler. 3. He is a man of war in respect of his prudency and policy: as a wise Captain will watch his best opportunity, and then he will set upon his enemy; so the Lord a great while suffered 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 warrior will make best choice with what weapon and force he will encounter his enemy: so Christ was this wise warrior, who having not to deal with flesh and blood, but with spiritual enemies, did not arm himself with carnal, but with spiritual 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 Jehovah.

Vers. 3. HIs name is Jehovah. 1. The Latin translator readeth, Omnipotent is his name, which although it be true of God, that he is omnipotent in himself, and so the name of God signifieth God himself, and that by the invocation of the name of God, miracles and wonderful 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 Jehovah, which signifieth not omnipotent, but is a peculiat name, which is given unto God in Scripture. 2. The true reading is, Jehovah is his name, which Oleaster deriving of hovah, which signifieth destruction, maketh this to be the meaning▪ that the Lord had now shown himself Jehovah, 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 himself Eheje, Exod. 3.13. the Lord n • w showeth 〈…〉 Jehovah, in making goo • 〈◊〉 promises, in delivering of his people and in showing his Majesty and power: that 〈…〉 before made himself known to Moses by his name Jehovah, Exod. 6. so now as a mighty Jehovah, he performeth that which there 〈◊〉 promised. Simler. See more of the name Jehovah, Exod. chap. 6. qu • st. 7. and before.

QUEST. XI. Of the name of the Captain see over 〈◊〉 .

Vers. 4. HI • chosen captains, &c. they sank like 〈…〉 . 1. The word is 〈…〉 signifieth 〈…〉 ▪ captains over 〈…〉 think they were so called 〈…〉 , because they were i • the next place 〈…〉 King, as Daniel was one of the 〈◊〉 , that 〈…〉 the other governors, 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 battle, that if the first and second were slain, they might stand up in their place. H • sychius saith they were so called, which were of the Kings guard, which used three spears. Origen. hom. 6. in Exod. fleeth to a mystical sense, who applieth these tristatas, to those three ways wherein a man sinneth, in thought, word, and deed, and such other allegorical applications he hath, which come not near the point. But the most probable conjecture is, that they were so called, as Greg. Nyssen. in the former place allegeth, 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 Captain, as it may be gathered, cap. 14.7. If every chariot had his peculiar captain, it is like there were more than three in a chariot: this sense the Septuagint do favor, calling them 〈 in non-Latin alphabet 〉 , the triarie captains, riders, so that these captains were such as rid in the chariots. Ex Perer.

2. The chief Captains then are drowned in the red sea, as before they made the waters red with the blood of the Hebrews children, and as both King and Princes consented in cruelty, so are they joined in punishment. Pelican.

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 again, and being thrown, it falleth with violence: such was the destruction of Pharaoh, with violence not to be resisted, and they sank 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 show their speedy destruction, as stubble is easily 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 thanks 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 work of God's mercy, and favor to deliver his people, not of wrath, and afterward Moses expoundeth himself, Thou blewest with the wind, verse 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. Pelican. 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 cometh in his Majesty? Ferus. 3. And in that he saith the depths were con • ealed together, where the word is kaph • ▪ which properly signifieth the running or setting together of cheese; Borrh. it showeth 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 thorough the sides of the sea only, fetching a compass like a semicircle about▪ but that they went into the midst and heart of the sea. Simler.

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

Vers. 9. THe enemy said, I will pursue, I will overtake. 1. The Egyptians are here 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 show the pride and haughtines of the enemy, but the great power of God, that whereas they made account of the victory, coming with chariots and horse against naked and unarmed people, yet the Lord delivered them, as snatching the prey from between their teeth. Calvin. 3. And three things they purposed and promised themselves, to be enriched by the spoil of them; Vatab. And they purposed to put many to the sword, as Moses and Aaron, and the principal, and to take the rest captive, and to bring them again into their service, and to possess them as their inheritance. Simler. For so the word is best translated, as is shown 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 mighty? 1. This being uttered with an interrogation, is more emphatical, than if it had been barely affirmed. Calvin. 2. The most read▪ Among the God's. But the word e • lim, is also taken for the Mightie, as Psalm. 29.1. Give unto the Lord ye sons of the mighty, give, unto the Lord glory ; and it hath a more general signification, preferring God before the Angels, both good and evil: which of the latter sort assisted the Magicians against Moses ▪ and before the Idols of the Egyptians, upon whom the Lord also executed judgment, chap. 12.12. and before the mighty of the earth, for Pharaoh and his Princes were confounded. 3. This exposition is warranted by the like place▪ Psal. 89.6. Who is equal to the Lord in the heavens, and who is like the Lord among the sons of the strong? Psal. 89.6.

QUEST. XV. How the Lord is said to be fearful in praises.

Vers. 11. WHo is like thee so glorious? 1. In three things God is preferred before all other, in holiness, for the very Angels are imperfect in his fight: in fear 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 works. Siml. 2. He is said to be fearful in praises: which some do interpret, that whereas the Devils are feared because they work mischief, God is feared, because his works are merciful 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 fear 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 God's praises. 3. Lastly, God is said to do wonders: many things amongst men are counted wonders, which wise men do 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 sank as lead in the mighty waters, &c. 1. Impurissimo metallo comparantur: They are compared to the most impure metal, 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 sin by the weight thereof, draweth into hell. And therefore by the Prophet wickedness is compared to a talent of lead▪ Zachar. 5.7. Ferus. 3. Neither in respect of the weight of their sin only, but of the heaviness of their judgment, doth 〈◊〉 similitude agree unto them, Onere perfidiae & gravitate judicii divini in altum depressi: They are borne down into the deep with the burden of their sin, and the heaviness of God's judgment. 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 down to the bottom. Osiander. 5. Beside, whereas, Omnia qua in opere metallorum conflatori • usurpantur, hic nominantur: All things which are used in melting of metals, are here named, as fire, spirit, or wind, lead. Borrh. Herein also they are likened unto lead, because that metal is soonest of all metals melted, wasted, and consumed in the fire, and so the wicked are swept away with God's judgments, whereas the righteous are thereby tried and purified, as silver and gold: So the Prophet Jeremiah saith, The bellows are burnt, the lead is consumed in the fire, Ier. 6.29. 6. Likewise this similitude showeth, that this their sinking down like lead, betokeneth their everlasting punishment: Malitia graves, & importabiles Deo & hominibus abjiciuntur in abyssum inferni cum Satan • & Angels illius discruciandi: They being weighed down with malice, and importable to God and men, are cast down into the bottom of hell, forever to • e tormented with Satan and his Angels. Pelican.

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 inferior 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 been 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 stick in the mud, as Simler. For they were cast up upon the land. 4. Neither is the meaning, Subito 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 channel of the sea, hemmed in, and compassed of the mountains, as Jonah described the bottom of the sea, I went down to the bottom of the mountains, the earth with her bars was about me forever, Jonah 2.6. Iun. 6. Ferus by the earth understandeth hell, Vbi nullus ordo, sed sempiternus horror inhabitat: Where there is no order, but everlasting horror and confusion. But the other sense better agreeth to the history. 7. Wherein appeareth the correspondency of the judgment of their state, Amatores terren • rum dev • rabuntur à terra: The lovers of earthly things, are devoured of the earth. Pelican.

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 original, 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 work toward them: and it is the manner of Prophets, to speak of things to come, as already done and past, because of the certainty of God's promises. Siml. 2. Here Moses useth two effectual words, the one is • achah, which signifieth to lead, as a shepherd leadeth, which showeth the provident care of God, as a faithful and careful shepherd leading his people like sheep. Siml. The other word, nahal, signifieth to carry: which showeth both the tender ca • e of God, that carrieth his children, as the mother doth her infant in her bosom, and the weakness & 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 them still, because to that end he had redeemed them, and beside, the Lord is of great power and strength, to carry them thorough all difficulties and lets whatsoever. Calvin.

QUEST. XIX. What is meant here by God's holy habitation.

VNto 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 God's inheritance, verse. 17. 2. Some do refer it unto the tabernacle, which Moses saw by the spirit of prophesy, should be erected and built: Osiander. But the tabernacle was set up in the desert where they dwelt 40. years in tents and boothes, they were not there planted; and Moses speaketh of a certain place, to the which the Lord would bring them, but in the desert the tabernacle had no certain 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 years after their coming to the land of Canaan. 4. Therefore by the habitation of his holiness, or by his holy habitation, the whole land of promise is better understood. Junius: So called, both because there was the Lord's tabernacle, where the Lord's presence, and as it were, dwelling was: and that was the land promised so often to the Fathers. Pelican. And the Lord wrought his signs 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 showeth by the spirit of prophesy, that fear shall come upon the nations: the Moabites, whose fear is evident, Num. 22. when Balak hired Balaam to curse Israel: the Canaanites, as Rahab testifieth, Ios • . 2.11. When we heard it our hearts did faint, and there remained no more courage in any of us. The Edomites also were afraid, which was the cause why they denied the Israelites passage thorough their country, least they might have surprised it. Simler. 2. For the manner of their fear, 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. Osiander. And as a stone is still without any motion or action, so they shall suffer the Israelites to pass over Jordan, without any resistance, as is evident, Joshua 2. Iun. Obmutescent & fient immobiles, ut lapis, They shall hold their peace, and be immovable as stones. Pelican. The Septuagint read 〈 in non-Latin alphabet 〉 , they shall become as stones, that is, dead hearted, cold as stones through fear: as it is said Nabal's heart through fear 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 mountain of their inheritance. 1. This word of planting showeth both the care, which the Lord had of his people, as the husbandman with care, labor and diligence, setteth his plants. Simler. It signifieth also the firm and sure possession which the people of God should have of that country, that they should as plants take deep rooting there: as the Prophet saith in the Psalm 44.2. That the Lord had driven out the Heathen, and planted them in▪ Calvin. 2. It is called God's inheritance, because it was prepared for his people, adopted to be the Lord's heirs, 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 Zion is understood by the mountain of God's inheritance; because it was a land of hills and mountains, Deut. 11.11. Iun. And with special relation also unto mount Zion, which the Lord had chosen for his habitation, as Psal. 132.13. The Lord hath chosen Zion, and loved to dwell in it, saying, This is my rest forever, here will I dwell. Calvin. 4. The Land of promise is here set forth by three names: It is called The mountain of God's 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 public worship of God. Cajetan.

QUEST. XXII. In what sense the sanctuary of the Jews was called a firm and sure tabernacle.

THe place which thou hast made to dwell in. 1. The Latin 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 show, Which thy hands have established ; And the Lord promised to dwell forever, Psal. 132.14. 2. It was then a firm and sure habitation not, as some do take it, promised so to be conditionally, that if the Jews had continued in the obedience of God's Commandments, he would have dwelt among them forever; for the tabernacle was not appointed to continue forever, but the Sanctuary, and the ceremonies and rites thereof were to give place unto Christ. But it was a firm and sure tabernacle, because there the Lord was publicly worshipped at Jerusalem, above a thousand years, from the first to the last, as may thus appear. At the first the Sanctuary with the Ark was in Shilo, for 300. years and more, from the first entrance of the Israelites, until the time of Heli the high Priest: then the Philistines took the Ark, where it stayed seven months: after it was placed in the house of Aminadab, where it continued about 50. years, till the eight year of the reign of David: then it abode three months in the house of Ob • d Edom : from thence it was removed to the city of David, where it remained 42. years, till it was carried into Solomon's temple: where it continued about 420. years, from the 11. year of Solomon's reign, till the captivity of Babylon; and after the captivity the temple being reedified, endured for the space of about 500. years, till 42. years after the death of our Savior: So that from the first settling of the Ark in the temple, in the 11. year of Solomon's reign, until the dissolution thereof, 42. years after Christ, were about 1000. years. In respect therefore of this long continuance, it may be said to be a firm and sure tabernacle. Perer. 3. The tabernacle was a type of Christ and his Church, and in that sense was firm and sure. Simler. And beside, we must understand, as Lyranus well noteth, Sub pr • mission templi materialis coeleste templum: Under the promise of the material temple, the heavenly temple of glory. And as Pelican observeth, Significat statum gloriae beatorum, ubi haereditas sola est sanctorum: It signifieth the state of glory, where is the inheritance only of the Saints. And in this sense, it was a most sure tabernacle.

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

Vers. 18. THe Lord shall reign forever and ever. 1. The Septuagint read, 〈 in non-Latin alphabet 〉 , 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 be 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 Latin translator readeth, In aeternum & ultra: For ever and beyond, or longer: which Lyranus thus expoundeth, because the word holam, translated, forever, sometime is taken for a finite time, yet long, as for the space of fifty years, the other word is added, Vt significet aeternitatem, to show that he meaneth eternity indeed. Thostatus thinketh, that ultra, beyond, additur ex abundanti ad significandam magnam affectionem loquentis, is added of abundance more than need, to signify 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 himself, he is said to be more eternal 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 mind conceive, or think of eternity.

3. But the cause of this great variety of opinion, and business, which these Interpreters make to themselves, is, because they labor still to justify and uphold the Latin translation, whereas the word hedh, or ghedh, as some read, 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▪ Isaiah 57.15. The words then are better read, For ever and ever: the first ever may signify 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 reign forever. Pelican.

And although the Kingdom of God, in the external regiment of that commonwealth of Israel, were not eternal, the temple long since being destroyed, and the policy of that state being dissolved: yet in respect of the true Israel of God, the Kingdom of Christ hath no end. Cajetan. And as the Lord had now shown his power upon the Egyptians in their overthrow, and in the preservation of his people, so forever shall the Lord show himself mighty in the protection of his Church, and in the confusion of their enemies. Ferus. Thus the Kingdom of God is opposed against all terrene and earthly Kingdoms, which are but temporal, and against the vain God's of the Egyptians: for the Lord's Kingdom, and not theirs should remain forever. Simler. Borrh.

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

Vers. 19. FOr Pharaohs horses, &c. 1. Some think that this is no part of the song of Moses: but rather an historical narration, showing 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 sum of the whole, partly in the destruction of God's enemies, partly in the preservation of his people. Simler. And these reasons may show it to be part of the song. 1. Because otherwise the song would seem to be defective, because no mention is made before in the song, how the Israelites went on dry land thorough the sea. 2. It containeth a reason of the last sentence before, namely of the power and Kingdom 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 Kingdom of our God, and the power of his Christ, for the accuser of our brethren is cast down: As there in that heavenly song, the reason cannot be sequestered 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 midst of the sea. Whether the Israelites went thorough the midst of the sea, or part thereof, there are three opinions. 1. Some think that they fetched only as it were a semicircle in the sea, and arrived again on that side which is toward Egypt: so Thostatus. But this opinion is confuted before at large, quaest. 17. in cap. 14. 2. Some think that they went just over the midst of the sea, from the West side to the East; but that is not like, because they arrived again in the wilderness, Etham, from whence they went when they entered into the red sea, as it is evident, Num. 33.8. It is not like that the wilderness of both sides, (the sea coming between) should be counted a • one desert, and bear the same name: and if they had gone right over, they had kept the way to Arabia, declining altogether from Palestine. And although the word be betoch, in the midst, that is not so taken, as though they precisely should keep the midst of the sea: but the word signifieth as much, as within, as Gen. 18.26. If I shall find but fifty persons in the midst of the City, that is, within the City ; as Gen. 25.10. Ephron sat in the midst of the sons of Heth, that is, among them: So the Israelites went in the midst of the sea, that is, within it. Piscator. The common mappes therefore are here in error, that describe the journey of the Israelites thorough the midst of the sea, from one side to the other straight over. 3. Wherefore the truer opinion is, that they went thorough 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 compass only 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, verse. 8. Simler. Neither yet did they pass thorough the midst, as though the sea should have been parted into two equal parts, but their way thorough the sea was somewhat aslope, as it might be from the West to the Northeast, because they meet with the wilderness of Etham again, which vast desert seemeth to have fetched a compass from Egypt side about the end of the red sea, and so winding again on the East side: So that I neither think 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 again: 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 entered the red sea, and so fetched a compass 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 kinds of women singers mentioned in Scripture.

Vers. 20. ANd Miriam the prophetess. 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 prophetess, did both by singing and seemly dancing and gestures, express their joy, and give thanks unto God: So that not only 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 be silent in God's praise. But we shall find three sorts of women singers in the Scriptures. 1. Some were such as were used only for recreation, for the voice of women, for musical harmony, doth in these two respects excel the voice of men, both in smallness and sharpness, and in the continuance and unchangeableness: the constancy of voice and time, holdeth in that inconstant sex: So Solomon 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 public 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, Ezra. 2.65. or they were voluntaries, such as of their own accord came forth triumphantly, to meet those that returned in victory, as the women met David and Saul with songs and dances, 1. Sam. 18.5. 3. There was a third sort of singers, that were extraordinary, who did not only sing, but by the spirit of prophesy indicted to the praise of God, as Miriam here, and Deborah, Judge. 5. and Anna, 1. Sam. 2. Mary, Luk. 2.

QUEST. XXVII. Whether women did at any time publicly prophesy.

THe Prophetess. Miriam was a Prophetess, because the Lord used to speak 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 Philip's four daughters also were Prophetesses, Act. 21.9. But here the question is, whether these Prophetesses were admitted, or did take upon them publicly to teach. 1. Some are of opinion that they did not, because according to S. Paul's rule, women ought to keep silence in the Church, 1. Cor. 14.34. 2. Other think that women were barred, A pradicatione tantum, non à laude Dei: They were only enjoined silence from preaching, but not from praising God. 3. But it is more probable, that these Prophetesses extraordinarily stirred up, did also publicly prophesy, not privately only in their families: as may be proved by these reasons. 1. Because the gift of prophesying, was given them to edify the Church withal: 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 publicly, being a Prophetess, Judge. 4.4. she did therefore exercise her prophetical gift publicly. 3. Saint Paul speaketh of women prophesying in the congregation, 1. Cor. 11.5. It should seem then, that some women being Prophetesses, such as Philip's daughters were, did publicly prophesy. 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 prophesy, when one only prayeth or prophesieth, that is, preacheth. But it seemeth otherwise by the use of this word elsewhere: Ye may all prophesy one by one, that all may learn, 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 prophesy publicly, but elsewhere reproveth it, enjoining women to keep 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 be done with comeliness and order. And concerning that place objected, wherein silence is enjoined women: the Apostle speaketh of the ordinary calling of preaching and prophesying, which women ought not in any wise to usurp, 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 judgment 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 been thought to commend his kindred. Ferus. 2. Because Aaron was the elder brother, and so she was first Aaron's sister, before she was Moses. Simler. 3. Because she lived in Egypt in the time of Moses absence and exile, and so was better known commonly to be Aaron's sister than Moses. Piscator. 4. Beside, it seemeth that, Conjunctius vixit: She 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 Prophetess, to show 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 Captain, Aaron for a Priest, and Miriam was a Prophetess. 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 weak, such as women are, had need of more encouragements: But this was no sign of weakness in Miriam, being here called a Prophetess. 2. Therefore she took 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 keep number and measure by, than other instruments. 3. Because the striking of timbrels might seem somewhat too light, in so weighty a business, it is here divers ways 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 midst 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 show the wantonness of their flesh, but the sweet joy of the spirit, rejoicing for God's benefits. Pelican. Thirdly, She did it, motu prophetico, by a prophetical 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 appear. 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 harp. Sometime it signifieth the company it self 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 self, 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 coming out together) than his only daughter. 2. Now that it is here taken rather for either of the two latter senses, than in the first, it may appear 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 alleged, Judge. 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 withal, 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 alleged in the divers readings upon this place: that it is like, the rest of the women did imitate Miriam: now she is mentioned only to have taken a timbrell: again, Miriam sang first, and they all answered her; but if they had played upon pipes, it would have hindered their singing.

QUEST. XXXI. Of the lawfulness of instruments of music.

NOw concerning this example of Miriam and her company, playing upon timbrels, how far it is to be imitated, shall briefly be shown. 1. Such signs (whereby men express their joy, such as these timbrels were, and of the same kind are other instruments of music) are of two sorts, either such as were commanded, and so necessary, or voluntary: the signs commanded were either ceremonial and typical, prefiguring somewhat concerning Christ and his Church, which being but shadows of things to come, are abolished now, the things, whereof they were types and figures, being exhibited: or else they were political, which only concerned the policy of the common wealth, which being now dissolved, the date of such signs is also expired. The voluntary signs are likewise of two sorts, either such as come of a natural motion, as the using of instruments for recreation, which may be used so long, until they should be found to be against common order, or honesty, or against any work of grace or regeneration. Or they are such, which are used to serve to set forward any act of godliness and grace, as David by his music allayed the malady and evil spirit of Saul ; and these are no longer to serve, than as they may be helps unto such works of grace: But this sign here used by Miriam, to testify her spiritual joy, was not of this latter sort▪ but she did it by a prophetical 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 dancing, to wantonness, for in that it is said she did it, being a prophetess, and so with a prophetical spirit, it showeth that this example is extraordinary, and therefore not to be drawn into imitation, Iun. in Analys. that is, in respect of the particular manner: but in regard of the general 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 four sorts in Scripture. 1. There was a spiritual kind of dancing, which proceeded of an extraordinary motion, as David danced before the Ark to testify his joy. 2. There was a civil kind of dancing used in triumphs, when they met the Captains 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 do in their yearly solemn feast, Iud. 21.19. 4. There was a fourth sort of wanton and lascivious dancing, such as Herodias daughter came skipping in with, to please Herod, wherewith his amorous and lustful eye was entangled, and John Baptists head begged: of these, the two first are lawful 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 ye 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 shown before quest. 2. and shall be now further declared. 1. Beside the opinion of Ferus, Vatablus, Pelican, Simlerus, Osiander, that all consent herein, that she with her company did sing the whole song: by these reasons, further it may be gathered, because she is said to be herein a Prophetess: she shown her prophetical gift in singing; but to have repeated only one verse of the song, had been no such prophetical 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, she supplied then the song, as well as she yielded a reason thereof. 3. This being an encouragement and charge withal, unto the women to sing, Sing ye, it is like that they also followed, and answered her in song, as the men of Israel did Moses, she being a Prophetess 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 sum 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 principal part of the song is only set down, 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 wilderness of Shur. 1. The word signifieth to cause them to go: which showeth that Moses with much ado brought them from thence, being too much intent upon the spoil 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 thorough much tribulation and temptation. Borrh▪ 3. Pelican thinketh that it was called a desert, not because none inhabited there, but for that it was craggy and full of hills: but I rather subscribe to Josephus opinion, that it was Difficilis regio propter ciborum & • quarum extremam inopiam: An hard country (thorough which they were to pass unto mount Sinai) both for extreme penury of food and water: ut ne brutis quidem alendis, ne dum hominibus id • nea; that it was unfit to nourish cattle, much less men, lib. 3. cap. 1. This wilderness of Shur, many do think to be the same desert, which is called Etham, wherein they travelled three days journey after they came out of Egypt, Num. 33.8. And here they are said presently to enter the wilderness of Shur. Sic Thostatus, Siml. Borrh. And this wilderness of Shur lieth, they say, between the two seas, the red sea, and the Philistines sea, one way, and between the Philistines 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 shown.

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

1. SOme think that Etham should be the general name of the whole desert, and Shur only of a part▪ Simler. Others that Shur is the general 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 wilderness 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 wilderness of Etham: for Etham touched the red sea, and from the sea they journeyed three days in the desert of Etham, Num. 33.8. But we do not find that the desert of Shur came so far as the red sea: being the South border of the Israelites country, who extended not their dwelling to the red sea.

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

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 bitterness: the Septuagint make it no proper name, but interpret 〈 in non-Latin alphabet 〉 , bitterness, 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 usual 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 Abraham's time: and of Succoth, Gen. 33.17. which afterward Jacob so called. 3. This seemeth to be that place, which Pliny calleth fontes amaros, bitter fountains, lib. 6. cap. 29. Junius.

QUEST. XXXVII. Of the grievous sin of murmuring.

Vers 24. THen the people murmured against Moses. The sin of murmuring was a great transgression, and it includeth many other particular sins in it. 1. Their murmuring shown, that they were utterly forgetful, and oblivious of all the great wonders which the Lord had done for them. Borrh. 2. They were ungrateful for all the benefits which they had received, as though the Lord had done nothing for them: Ingratitudo perpetua Iudaici populi, &c. The perpetual ingratitude of the people of the Jews, is set forth in Scripture. 3. They show their incredulity and distrust, when they say, What shall we drink, as though the Lord could not provide them drink. Osiander. 4. They are impatient and discontent: In prosperis gandem, in adversis murmurant: They rejoice in prosperity, but straigh way they murmur in adversity. Ferus. 5. It bewrayeth their disobedience, and disloyalty to their governors, they murmur against Moses, accusing him, as though he would kill them with thirst. Simler. 6. It maketh them profane, that they have no heart to call upon God: Pro murmur contra Mosen Dominum orasse debu • runt: Instead of murmuring, they should have called upon God. Pelican. 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 sins, 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, Jerome numbereth them to have been 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 Calf: the ninth, when they tempted God in fighting against the Amalckites, being forbidden, Numb. 14. The tenth, upon the return 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 be found more than ten, not fewer than twenty. And they were of three sorts, either general of the whole congregation, or special of some few, or particular of some principal persons. 1. Their general murmurings were upon these occasions: first, for things which they endured, as, the increasing of their bondage in Egypt, at the first coming of Moses, Exod. 5.21. their fear to be all destroyed of the Egyptians, chap. 14.11. their weariness 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 again, when Moses also offended, Numb. 20. Thirdly, they murmured, and disobeyed, when anything 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 be 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 sixteen.

2. The second kind of murmuring was of some special 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 principal persons, as of Aaron and Miriam against Moses, Numb. 12. Of Moses himself at the waters of strife, Numb. 20. of Aaron being discontent and so negligent in his office, because of the death of his two sons, Nadab and Abihu, Levite. 10.19. Here are four more, and unto these others by diligent observations may be added.

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

25. ANd he cried unto the Lord, and the Lord shown him a tree. 1. The Hebrews think that this tree had no virtue at all in it to make the waters sweet, but rather the contrary, but that God would therein show his power, in healing one contrary by another, as Elisha did heal the waters by casting in of salt, which was more like to have made them more bitter, and our Savior anointed the eyes of the blind with clay and spittle, which was an unlike thing to heal them. 2. But it is more probable that there was some virtue in this wood to season and relish the water: because it is said, that the Lord shown 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 kind of wood, as could do 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 special tree, more than to others, unless we say that there were no trees there at all in the desert? But the words will infer another sense, that seeing the Lord shown him a tree, there was a tree to be shown: as the Lord caused Hagar to see a fountain, 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 virtue in the wood. 3. But Josephus is deceived, who saith, Moses fructum ligni accepit forte ibi jacens: That Moses took a piece of wood lying there by chance: whereas the Lord shown it him: and he further addeth, that Moses did not cast in the wood, because the people asked what it should do, but caused a great part of the water to be drawn out of the fountain, 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 virtue in this wood to heal 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: Showed 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 been miraculous. 3. But herein was the miracle, that by the means of so small a piece of wood, such a deal 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 again, as Pliny before alleged, maketh mention of bitter waters there. Iun.

QUEST. XLI. Why the Lord used this mean 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 means, for these causes. 1. To teach us, that we should not neglect the means, which God appointed: So the Lord divided the red sea, and dried the way by a strong East wind: Hezekiah was healed by a lump of figs: So God instructeth men, and begetteth them to the faith by the ministry of men. Simler. 2. God hereby also reproveth their distrust and diffidence, showing, 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 mean because of the mystery. Ferus.

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

NOw what mystery is signified in this tree, that sweetened the waters, shall be shown in a word. 1. Some by the bitter waters do understand the killing letter of the Law, which is impotable and unpleasant, but being qualified by the Gospel, I am dulc •• erit litera: The letter of the Law becometh pleasant. Ferus. 2. This tree was a figure of that rod, which should come of the stock of Jesse, and of the graft that should grow out of his root, Isaiah 11.1. who should make our bitter waters sweet, as he saith: Come unto me all that labor, and I will refresh you. Borrh. 3. It signifieth also, that our bitter afflictions, by faith are made easy and pleasant: which remain bitter, sour and tart, Nisi fide adhibeamus ad lignum crucis Christi: Unless we do apply by faith the wood of Christ's cross, that i • , believe in his death. Osiander. So also Augustine; Praefigurans gloriam & gratiam crucis: It prefigured the glory and grace of the cross. 4. This further showeth what we are by nature, and what by grace: by these bitter waters the Lord would bring to light, Amaritudinem quae in eorum cordibus latebat, the bitterness 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 Hebrews think 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 be 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 appear by the institution of the Passover, wherein both in respect of the number of the seventh day, prescribed to be an holy convocation, and by the manner of keeping the same, in resting from all servile work, 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 keep the seventh day of unleavened bread.

2. Lyranus thinketh that these were certain ceremonial Laws, as of the red cow, prescribed afterward at large, Num. 19. and other rites of legal 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 moral Law: and before this, it is evident, that there were certain ceremonial rites, and judicial 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 custom 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 month (as may be gathered, chap. 16.1. and chap. 19.1.) to give them Laws and ordinances in mount Sinai, there appeared no such necessity, to prevent that time and place.

4. Pelican understandeth the Laws 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 Laws given, which were delivered in mount Sinai, for between Marah and the desert of Sinai, they had six stations, or mansions, as they are numbered, Num. 33. from verse 9. to verse. 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 show.

5. Some think that the Lord here gave them Laws, Non scriptura, sed ore ut juste viverent: not in writing, but by word of mouth, that they should live uprightly. Ferus. And what Laws they were, is not here expressed. Osiander. But to what purpose should a Law be given not written, that the people might always 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 Laws, with promise to be their protector, in keeping them from the plagues and diseases of Egypt. Iun. So that the Lord in this place, dealeth two ways 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, he 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 been in bondage, were not used to the Lord's yoke: they might have said then with the Prophet, Isai. 26.13. Other Lord's 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 grown 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. Pelican. He 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 distress, to take trial 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 carnal and disobedient people, they had need of a Law to bind them, Carnales enim cancello legis indigent: For carnal 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 lawless and disobedient, 1. Tim. 19. 5. The Lord here giveth them a Law, to show what was the end of their deliverance, and redemption out of Egypt, not to live as they list, but to walk 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 turn unto the lust of the flesh. Pelican. 6. And beside, the Lord would by this means, 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 do understand this of the people, that they should tempt God: and in that sense it is understood two ways: either that they tempted God, after he had given them a Law, which showeth the great perverseness of the people, that notwithstanding the Law given them▪ ceased not to sin 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 verb would have been put in the plural number, They tempted him, as verse. 23. When they came to Marah, and verse. 24. jil ••• hag • am, the people murmured, where people is in the singular, but murmured in the plural: And again, 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. 2. Some think that Moses in God's 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 hearken, &c. As God thus said to his people, so he 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 Devil is the tempter of man.

1. God is said to tempt two kind of ways, either directly, and immediately by himself, or mediately by other: By himself, sometime he proveth and tempteth by blessings, to see if the people will be thereby persuaded 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 faithful, as he proved the Israelites in the desert 40. years, Deut. 8.3. The Lord is said to tempt mediately, when others are the instruments and agents, but God the disposer, as, he 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 wilderness, provoke the Lord by their temptations 40. years, Heb. 3.10. And these temptations 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 limit and tie God unto means; that when they saw no ordinary means to be provided for, they despaired: as they spake against God, saying▪ Can God prepare a table in the wilderness? Psal. 78.19. 2. They are said to tempt and provoke God, which presume upon God, neglecting, or refusing the means: As our Savior answered the Devil, that would have tempted him, to cast himself down from the top of the pinnacle, and to trust in God's assistance: Thou shalt not tempt the Lord thy God: to have presumed upon God's help, where there was no cause or necessity, had been a tempting of God. So the Prophet saith, that the King of Judah (in refusing to ask a sign, for the confirmation of their hope in God provoked God, Isaiah 7.13. 3. Men also tempt God by their curiosity, where as they ask things of God, which are not necessary: as the King of Judah would not ask a sign, because it was to tempt God, Isaiah 7.12. which is generally true, that he which believeth not God's word without a sign tempteth him: but he was deceived in the particular: for it is no tempting of God to ask a sign, where the Lord doth offer it, as in that place he did. So the Sadducees and Pharisees are said to tempt Christ, when they asked a sign: for men do 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 wantonness 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 Devil is said to be the tempter of man, that is, a seducer and leader of them into evil: and therefore he is simply without any other addition called the Tempter, Matth. 4.4. Here then Augustine's distinction may well be received, Vnam tentationem intelligimus, quae decipit, sic Deus non tentat; altera • qua probat, sic tentamur à Deo: We 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 he 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 evil, there is a principal tempter and chief egger unto evil, which is the Devil, and ministering, and underserving tempters, as the concupiscence of our own nature: So the Apostle saith, every man is tempted, When he is drawn away by his own concupiscence and is enticed, I am. 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 Devil doth beat us with our own staff, and bindeth our hands with our own girdle, that our flesh which was given for our help, should be unto our ruin. Bernard. meditat. cap. 15.

QUEST. XLVII. Of the difference between good and evil temptations.

IT shall not be amiss here to show the differences between good and evil temptations. 1. They differ in the efficient cause, God is the author of the one, as God tempted Abraham ; the Devil of the other, as he entered into Judas 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 Devil to deceive us. August. de tempore, serm. 72. Abraham's temptation showeth the one, and Job's the other: Deus tentat ut cor •• et, Diabolus tentat ut subruat, God tempteth to crown us, the Devil tempteth to confound us. Ambrose. lib. 1. d • Abraham. cap. 8. 3. The manner also is divers, the Devil promiseth fair and performeth foul, he maketh himself a friend, but in the end turneth a foe, he beginneth like a Lamb, 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 spiritual, he transfigureth himself into an Angel of light, to overcome the strong, he showeth himself as a Lamb. Augustine. soliloq. cap. 17. He inveigleth Judas with hope of gain, when he betrayed Christ, but he paid him with hanging. God contrariwise for the present seemeth to frown, and to be as an enemy, but he in the end showeth himself a father: he beginneth with hard precepts, but endeth with sweet promises: Incipit à vinculis ferreis, finite ad t • rqu • m auream: He beginneth with ir •• bands, but endeth with a golden chain: August. As Joseph's prison irons were turned into a golden chain, Gen. 41.42. God handled Job at the first as one of his enemies, Job 19.11. but in the end he doth plentifully reward him, Job 42.10.

4. Good temptations are wrought by good Ministers and instruments, evil temptations by evil instruments: the temptations wherewith the Lord proved Israel, were wrought by the hand of Moses and Aaron, and by good Angels: but the Sabaeans and Chaldeans were Satan's instruments in the afflicting of Job : 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 Devil by evil men as his assailes worketh all mischief: 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 faithful 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 bear. But the Devil layeth on load, he hath never done, as he sent one cross in another's neck upon Job: Ingrui • nuntius post nuntium, congeminat vulnera: One messenger followeth at another's heels, he doubleth his strokes: Non unum telum diabolus habet, freque •••• vulnera: The Devil hath more than one weapon, he sendeth his darts thick, Ambrose. 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 men's hearts and affections, and turneth them as it pleaseth him: Ex nolentibus volentis fa •• t: He of nilling maketh willing, August. But the Devil forceth none: Suadere, solicitare potest, cogere •• p • tect, non ext • rquet consensum, sed petit: He may persuade and solicit, but he can compel 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 known to him, as David saith, prove me O God and try me, Ambrose. lib. 1. de Abraham. cap. 8. The righteous are the object of God's temptations, as he tempted Abraham. But the wicked for the most part the temptations of Satan work upon, as the Apostle saith, 2. Tim. 2.16. That they may come unto amendment out of the snare of the Devil which are taken of him at his pleasure. 8. The matter of the temptation is divers: God tempteth about things external, 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 Isaac. But the Devils temptations are most exercised in spiritual things: Non solum in vitiis, sed in ipsis spiritualibus exercitiis laqueos abscondit: He doth not only in vices, but even in spiritual exercises hide his snares: he tempteth unto vice, and maketh men proud of virtue: August. Soliloq. cap. 17. tom. 9. 9. The success of these temptations is much differing: God never faileth in his work, neither is deceived: but his temptation hath the end for the which he sendeth it, as in the proof of Abraham's obedience. But the Devil 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 Devil is mocked, and with his own wound armeth them against him whom he thought to weaken, Ambrose. lib. 1. de poenitent. cap. 12. 10. Lastly, the effect of these temptations is far unlike: God's temptations do try out for the most part, that good, which is in a man: as Abraham's obedience appeared in his temptation: 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 temptation seeketh not to know that which he knew not before, but by his temptation as a kind of interrogation, that which is hid in man is brought to light. Serm. de tempor. 72. But Satan's temptation discovereth that evil which lieth hid in a man: as in Judas, his malice and covetousness, in betraying his master for money. See more of the difference between good and evil temptations: 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. Pelican. 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 yield unto the Lord's yoke: Osiander. 3. The Lord also proved them by his mercies, in healing the waters, and sending them drink in their necessity. In the first he trieth their patience, in the second their obedience, in the third their thankfulness.

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 do plainly show, that he 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 Leprosy, called (Elephantiasis) peculiar unto that country, caused by the contagion of Nile: for the Lord speaketh of such extraordinary diseases, as he brought at that time upon the Egyptians. 3. Some therefore do refer 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 conditional, upon their obedience, includeth a secret commination, that if they walk not in obedience, the Lord will bring upon them all those diseases, and yet we read not of such plagues, wherewith the Israelites were punished for their disobedience: it seemeth then, that those external plagues of Egypt, are not here signified. 4. Wherefore special 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 sickness, and every plague, which is not written in the book of this law, verse. 61.

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

BUt here a further question ariseth, how this promise was fulfilled toward Job, 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 Job: but seeing one 〈…〉 plagues was of botches and sores, though Job felt not all the plagues, yet therein he was tried; and also, his sheep and servants were destroyed with lightning and fire from heaven, which also was one of the plagues of Egypt; therefore, this answer doth not satisfy. 2. Neither yet will we say, that Job lived before these times, and that this promise was made to the Israelites, for the same equity was general 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 conditional, upon the keeping of all God's ordinances, which never any did but Christ, who was freed in his holy flesh from all diseases, and corporal infirmities: now Job, although in respect of others, he was a perfect man, yet he could not justify himself toward God: for he saith, If he should wash himself with snow water, yet his own clothes should defile him, Job 9.30. though he should stand upon his best works, yet the Lord could find out his sins. And beside, these corrections laid upon Job, were not punishments and plagues for his sin, but the Lord's chastisements in the end, to his greater comfort. And further, we understand the diseases of Egypt to have been general; this letteth not, but that some particular persons in Israel, might be touched with the like diseases, as Hezekiah had a byle, yet were they not the plagues of Egypt, that is, universal and general.