And therefore it was the old use in the consecration of Bishops to aske of him that was consecrated vtrum velit Episcopatum whether he would have a Bishoprike who was twice to say nay but if any such desired a Bishopricke induceret illum ad mentiendum he that asked such question should enduce him to lie Thus farre Tostatus proceedeth well 2. But whereas that place of the Apostle will be objected If any man desireth the office of a Bishop he desireth a good worke 1 Tim. 3.1 he answereth he desireth indeed bonum opus a good worke but not bene he desireth it not well whereas the Apostle in these words as Hierom expoundeth them Ad operis desiderium non ad honoris ambitum provocat doth rather provoke and stir up unto the desire of the work not ambitiously to seek the honour c. The Apostle then in these words reprehendeth not but alloweth their desire which affect the callings of the Church rather prodesse quam praesse to profit others than to rule as Augustine saith 3. Wherefore this further may be added that in seeking or desiring the places and offices of the Church there are two extremes to be shunned the one was the fault of former times when they which otherwise were well qualified and enabled for Ecclesiasticall functions did altogether decline them and utterly refused to take that calling upon them as one Ammonius when he should have been ordained a Presbyter cut off one of his eares and threatned if they would not let him alone to cut out his tongue to make himselfe altogether unfit for that calling The other fault is incident to this age ambitiously to sue and seeke for the preferments of the Church such an one was Diatrephes who loved to have preeminence Wherefore that a meane may bee kept in desiring the places in the Church three things must bee considered 1. Hee that hath any mind to an Ecclesiasticall calling must first examine himselfe whether hee bee fitted and enabled with gifts and that in an humble opinion not in a blind selfe-love but such an one as is not furnished with gifts sinneth in putting himselfe forward to that place for the which he is not meet 2. He must propound unto himselfe as the chiefe and principall end the glorie of God and the edifiing of the people and not for maintenance or living sake offer himselfe 3. Hee must take heed that he use no indirect or unlawfull meanes by flatterie or briberie to creepe in and intrude himselfe 4. These conditions being well observed and these times withall considered wherein partly because of the great number and choice to bee had of sufficient men but most of all because vertue and learning is not duely respected and rewarded preferment is not offered unasked and undesired he that desireth a place in the Church as the Apostle saith desireth a good thing and therein is not to be discommended QUEST V. When the Tabernacle began to be set up Vers. 17. THus was the Tabernacle reared up the first day of the first moneth c. 1. Cajetane hereupon noteth that the Tabernacle was set up before one yeare was expired since their comming up out of Egypt whence they departed upon the fifteenth day of the first moneth so that there wanted fifteene daies of a full yeare This collection is verie evident out of the text and therefore Lippoman following the Septuagint had no reason to reject it 2. Simlerus thinketh that the Tabernacle which could not be set up in one day was begun to be set up before and now finished on the first day of the moneth which used to be a solemne day and it is like they kept not that solemnitie untill the Tabernacle was erected But it is evident by the text that Moses began now only to set up the Tabernacle upon the first day of the first moneth because the Lord appointeth that day for Moses to set it up in vers 2. therefore he began not before And the day wherein they began to set it up might be kept as a solemne day as well as the day wherein it was finished yet it may be thought that the feast of the new moone was not yet observed the Priests being not yet consecrated to whose office it belonged to solemnize that day with sacrifices 3. R. Salomon saith there were two erections and setting up of the Tabernacle one was quotidiana every day when it was set up in the morning and taken downe againe at night the other was stabilis erectio the sure or firme erecting of it which continued till the campe removed the first erecting of it began seven daies before but the second solemne and stable erecting was upon the first day of the first moneth Contra. This is the Rabbines owne device that the Tabernacle was every day set up and taken downe againe for it is contrarie to the text which saith that the cloud of the Lord was upon the Tabernacle by day and fire by night vers 37. untill the cloud ascended and then they went forward but if the Tabernacle were taken downe in the night the fire could not rest upon it 4. Calvine taketh this erecting of the Tabernacle for the removing of it from without the campe where it was set up and bringing of it within the host for his opinion is that the Tabernacle was set up before Moses going up the second time into the mount when he removed it without the host chap. 33.7 Contra. But that Tabernacle was not this great Tabernacle but another where Moses used to consult with God as is further shewed in the handling of that place And the great Tabernacle was made after Moses second comming downe as it is set downe in storie which without great necessitie is not to be transposed and as soone as the work was finished they brought it to Moses and then the Lord spake to Moses to set it up 5. Wherefore I encline rather to thinke that Moses according to the Lords commandement began onely upon the first day of the first moneth to set up the Tabernacle and so continued untill he had finished for in one day it was not all set up as it may be gathered chap. 7.1 VVhen Moses had finished the setting up of the Tabernacle hee did not then begin and finish in one day QUEST VI. What Testimonie was put into the Arke Vers. 20. HE tooke and put the testimonie in the Arke c. There were in and beside the Arke these foure things the tables of the Law the pot of Manna Aarons rod and the booke of the Law which Moses writ but none of these are heere understood by this Testimonie but only the tables of the Law 1. The pot of Manna was a testimonie of Gods mercie that he had fed the Israelites with the bread of heaven fortie yeares in the wildernesse but that was not this Testimonie for Aaron is bid to take the pot of Manna and put it there chap. 16.33 who was
cubit and an hand breadth which was foure fingers or three thumbs more than the ordinary But seeing this great cubit was used among the Persians called regius cubitus Persarum the Kings cubit or Persian cubit which was not in use among the Hebrewes before the captivity it is not like that this measure was followed in the making of the Tabernacle 4. Wherefore I thinke rather that the usuall and ordinary cubit is here to be taken which contained two hands breadth of the greater fift and six of the lesse the great or large hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained twelve fingers the space betweene the thumbe and the little finger stretched out the lesse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained but foure fingers So then whereas Iusephus saith that the Arke was five palmeâ— or hand breadths long and there broad he meaneth the large and great palme or hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they make two cubits and halfe in length and a cubit and halfe in breadth Beda followeth this account of Iosephus saying Nec putuâ—dum hominum Iudaum in scripturis divinis secularibus doctissimum hoc petuisse latere c. It is not like that a Jew being learned in divine and secular writings could be ignorant herein And in this sense doe Bâ—rrhaius and Ribera take the cubit here QUEST XX. Whether the rings and barres were in the length or breadth of the Arke Vers. 12. TWo rings shall be on the one side c. 1. Tostacus therein following the opinion of R. Sâ—lamo thinketh that these rings thorow the which the barres were put to carry the Arke were not in the length but the breadth of the Arke for if the barres had beene put long wayes then there had beene but a cubit and halfe the breadth of the Arke betweene barre and barre which space had beene too narrow for two to carry behinde and two before one should have hindred another But this is a slender conjecture for they which carried the Arke may be supposed to have borne it upon their neere shoulders and so they might have roome enough without hindring one another Cajetane is of the same opinion that the Arke was carried secundum latitudinem at the breadth not long wayes and his reason is for more dignity sake that it should not be carried as a thing of burthen long wayes But there is no more grace or dignity in carrying one way than another it seemeth they rather respected in the carriage easinesse and comelinesse which was performed in carrying it in length more than in breadth 2. Therefore Iosephus opinion is more probable that annuli inerant exâ—troque longiore latere the rings were set on each of the long sides So also Montanus And this is more agreeable to the text that saith the rings were in the sides of the Arke which were in the length the other were the ends not the sides Lyranus QUEST XXI Whether anything were in the Arke beside the tables of stone Vers. 16. THou shalt put in the Arke the Testimonie which I shall give thee 1. Rupertus here by this Testimony understandeth not only the Tables of stone but the pot of Manna also and Aarons Rod. But that cannot be as Tostatus reasoneth because this Testimony here spoken of was given by God himselfe so were neither of the other And although the other were in some sense testimonies also unto Israel as the pot of Manna testified unto them how God miraculously fed them in the wildernesse and Aarons Rod testified that the tribe of Levi usurped not that calling but were therein appointed of God yet the Tables of the Law were specially so called quia testes erant c. because they were witnesses betweene God and his people that they had received these precepts of God and promised obedience Lyran. 2. But though Tostatus herein dissent from Rupertus in the exposition of these words yet he thinketh that all these three were in the Arke quaest 11. and that the booke of Deuteronomie which Moses writ was there also which Moses commanded the Levites to put in the side of the Arke Deut. 31. And this they thinke to be confirmed by the Apostles testimonie Hebr. 9.3 After the second vaile was the Tabernacle which is called the Holiest of all which had the golden censer and the Arke of the Testament overlaid with gold in the which the golden pâ—t which had Manna was and Aarons rod that had budded and the tables of the Testament But in this place as Iunius Ribera Pelargus have well observed the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua in the which is not referred to the Testament but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle before spoken of for it is not unusuall for the relative to be referred to the former antecedent as may be observed in divers places 3. Therefore the truth is that there was nothing in the Arke beside the tables of the Law as is evidently testified 2 King 8.9 and 2 Chron. 5.10 Some doe answer that in Moses time all these were in the Arke but not in Salomons so Catharinus and some conjecture that the enemies might have taken away the other when the Arke was in their custody sic Genevens But Iosephus evidently witnesseth that there was never any thing put within the Arke saving the tables of stone Thomas Aquinas thinketh that the tables of stone are said to be there because although the rest were there also the Arke was made specially to keepe those tables of stone But the text is plaine that there was nothing there beside Anselmus saith that they are said to be in the Arke because they were neere to the Arke But it is evident that the tables of stone were not only neere the Arke but in the Arke it selfe therefore in the same sense they are not all said to be in the Arke Lyranus in 2 King 8. Abulens qu. 6. and Cajetane affirme that the tables of the Law were only in the Arke and the other two were in a little cheâ—t or coffer in the side of the Arke But this Ribera saith is comâ—â—entitium imagined for we reade not of any such thing made without the Arke Therefore the best resolution is this that the tables of the Law were only in the Arke the other two Aarons Rod and the pot of Manna were only placed before the Arke As Exod. 16.34 the pot of Manna is said to be laid up before the Testimony to be kept So Num. 17.10 the Lord said to Moses Bring 〈◊〉 Rod before the Testimonie to be kept but we reade not that it is any where said of the two tableâ— that they were laid up before the Lord. And concerning the booke of Deuteronomie which Moses did write it was not put into the Arke but without neere unto the Arke in the Tabernacle because it was found afterward in Iosias time in the place where the treasure was 2 Chron. 34.14 Ribera
Hexapla in Genesin Exodum THAT IS A sixfold commentary upon the two first Bookes of Moses being GENESIS and EXODVS WHEREIN THESE TRANSLATIONS are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition And 10. The Hebrew originall Together with a sixfold Vse of every Chapter shewing 1. The Method or Argument 2. The divers readings 3. The explanation of difficult questions and doubtfull places 4. The places of doctrine 5. Places of confutation 6. Morall observations In which worke about three thousand Theologicall questions are discussed above forty Authors old and new abridged and together comprised whatsoever worthy of note either Mercerus out of the Rabbines Pererius out of the Fathers or Marlorat out of the new Writers have in their learned Commentaries collected Now the fourth time imprinted with the Authors corrections before his death By ANDREW WILLET Minister of the Gospell of Iesus Christ. IOHN 5.46 47. Moses wrote of mee but if you beleeve not his writings how shall yee beleeve my words LONDON ¶ Printed by Iohn Haviland and are sold by Iames Boler at the signe of the Marigold in Pauls Church-yard 1633. Hexapla in Genesin THAT IS A SIXFOLD COMMENTARIE UPON GENESIS Wherein six severall Translations that is the Septuagint and the Chalde two Latine of Hierome and Tremelius two English the Great Bible and the Geneva Edition are compared where they differ with the Originall Hebrew and Pagnine and Montanus interlinearie interpretation TOGETHER WITH A SIXFOLD USE of every Chapter shewing 1. The Method or Argument 2. the divers readings 3. the explanation of difficult questions and doubtfull places 4. the places of doctrine 5. places of confutation 6. Morall observations WHEREIN ABOVE A THOVSAND THEOLOGICALL questions are discussed and is comprised together whatsoever worthy of note either Mercerus out of the Rabbines Pererius out of the Fathers Marlorat out of the new Writers have in their learned Commentaries collected Divided into two Tomes and published to the glory of God and the furtherance of all those that desire to read the Scripture with profit Now the third time revised corrected and with divers additions enlarged By ANDREW WILLET Minister of the Gospell of Iesus Christ. IOHN 5.46 47. Moses wrote of me but if you beleeve not his writings how shall ye beleeve my words AMBROS EPIST. 41. Deambulabat Deus in Paradiso c. nunc deambulat in Paradiso Deus quando Scripturas lego Paradisus Genesis in quo virtutes pullulant Patriarcharum Paradisus Deuteronomium in quo germinant legis praecepta God sometime walked in Paradise c. and now God walketh in Paradise when I read the Scriptures Genesis is a Paradise wherein the vertues of the Patriakes doe branch forth Deuteronomie is a Paradise wherein the precepts of the Law doe sprout forth LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE HIGH AND MIGHTIE RIGHT VERTVOVS AND MOST CHRISTIAN PRINCE King IAMES our dread Soveraigne by the grace of God King of Great Britaine of France and Ireland Defender of the Christian faith MOST gracious Soveraigne as under the shadow of your Highnesse great and mighty tree I meane your Princely and peaceable government the goodly beasts of the field honourable and great persons doe solace themselves so the fowles of heaven and the little birds doe sit and sing in the branches thereof and there build their neasts and lay their young and I among the rest have brought forth my implumed and unfeathered birds those imperfect workes which heretofore I have dedicated to your excellent Majestie and now this which wanteth but the wings of your Highnesse favour to flie abroad To your pious and sacred Majestie therefore I here present this absolute Tractate upon Genesis such as hath not beene yet in respect of the order matter and manner set forth vpon this booke wherein whatsoever questions of weight are discussed and other necessarie matters added as the short preface following sheweth This my third work to your highnesse I here in all humility exhibite and offer as an unfained pledge of our hearty joy for the joyfull entrance of this third yeare of your Majesties happy reigne This divine booke of Genesis as Ambrose advised Augustine to read the Prophesie of Isaias Augustine sendeth Volusianus to the Apostles writings I would commend in the first place as it is in order first to be read of all the Scriptures wherein are declared and set forth the beginning of the world and the progresse thereof the punishment of the wicked and rewards of the righteous so many examples and enticements to vertue such judgements and dehortations from sin and the same so lively and effectuall â—s if they were now presently done before our eyes as Augustine saith of this historie of Genesis I know not how but as often as it is read the hearer is so affected as though the thing were even now effected This worthy history containeth the space of 2368. yeares above halfe the age of the world from the first to the second Adam It insisteth principally in setting forth the life and acts of six honourable Fathers as starres among the rest Adam Noah Abraham Isaack Iacob Ioseph from all these your Majestie may receive somewhat with Adam who in Enos time when religion decayed taught his sonnes apart from the wicked to call upon the name of God your princely care must bee that you and your people as separated from the superstition of the world should worship the Lord more purely with Noah God hath raised you up to bring rest and comfort to his Church as another Abram the Lord hath made you an high Father as Isaack to procure joy and laughter to the Church as Iacob a supplanter of Popish superstition as Ioseph to adde what is wanting in the Church or Common-wealth Much bound unto God is this Church and Common-wealth for your Highnesse peaceable and religious government that whereas we for our sins had deserved with Israel neither to have King nor Church as the Prophet Hoshea saith We have no King because we feared not the Lord and againe in the same place the thorne and thistle shall grow upon their Altars yet the Lord in mercy hath blessed us with both We praise God for your princely vertues your worthy clemencie equity bountie piety which doe shine in your Majestie as the pretious stones in the King of Tyrus garment your gracious clemencie is as a cordiall unto this land which having remitted some great offences must needs passe by smaller trespasses If David pardoned Shemeis rayling he could not but forgive Mephiboseths negligence Your princely peace made abroad doth give us hope of a peaceable state at home as Davids favour toward Abner a reconciled enemie was a signe of grace to Barzillai an ancient friend what would we have
that Cain dwelt in Eden but over against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint translate on the east side now Paradise is said to be planted not on the east side of Eden but in Eden toward the east in respect of the situation as it was then to the Israelites being at that time when Moses wrote this story in the desart 3. all the translators in this place take this word Eden for a proper name 3. Doct. Henoch the first city in the world 3. V. 17 HE called the city Henoch Hence it is apparaÌ„t who was the first founder of cities that they were not froÌ„ the beginning as Aristotle thought 2. Neither that they first began to be built under the reigne of Iupiter who was after the floud 3. Neither that Athens or Cecropia built by Cecrops as the Greeks 4. Or Argos as the Argives 5. Or Thebes as the Aegyptians were the first Cities but this City built by Cain and called Henochia whereof Berosuâ— Annianus writeth that it was built about the mountaine Libanus and that in his time some part of the foundation did appeare being called by the inhabitants the city of Cain 5. Places of confutation 1. Confut. Man hath no power of himselfe to rule ever sinne 1. Vers. 7. VNto thee his desire shall be subject c. From hence Bellarmine and Pererius understanding these words of subjection of sin would prove that man hath free will by nature to sin and not to sin dominari peccato to rule over sin Answer 1. It is evident that this place is understood not of the subjection of sin but the submission of Abel to his brother as Chrysostom expoundeth 2. For of sin it was not true that Cain had dominion over it as he had over his brother 3. Neither can it properly be said that sin hath a desire to the soule but the soule rather to it 4. The Septuagint translate the conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof making no mention before of sin at all whose conversion then is it but Abels who was spoken of before 5. And if they will understand it of sin it would follow that man by his naturall power only could resist the temptation of sin which yet Bellarmine is ashamed to affirme 2. Confut. Monkery not knowne to the old world 2. Vers. 26. THen began men c. This place is urged by Bellarmine to prove the institution of Monkery that Enos brought in a more strict kind of life than was used before Ans. If the text be thus read they began to profane the invocation of the name of God then they have no colour of monkery from hence 2. If the other reading be admitted it followeth not that because Enos began after a wore strict manner to worship God that therefore he was a Monke 3. And his begetting of sonnes and daughters Genes 5.10 sheweth that he was no monke 6. Places of morall observation 1. Vers. 5. CAin was exceeding wroth Wee see the cause why the righteous are hated of the wicked is for their innocent life as Cain hated his brother as the Apostle saith because his workes are evill his brothers good 1 Iohn 3.12 2. Vers. 14. Thou hast cast me from thy face c. This is the greatest punishment of sinne to bee forsaken of God and given over to a reprobate sense as Cain was and as the Apostle saith the Gentiles were delivered over to a reprobate mind Rom. 1.28 as Ambrose noteth well nihil gravius guam â—rraâ—tâ—m a deo deseri ut se revocare non posset nothing is more grievous than for him that erreth to be forsaken of God that he cannot recall himselfe 3. Vers. 14. WHosoever findeth me shall slay me c. Bernard well noteth here consolationem miseram obtinuit quam querebat he obtained that miserable comfort which hee desired that is not to be killed as Saul desired the Prophet to honour him before the people Sam. 15. such are the momentany solaces of worldly men which are farre from the true and ever-during comforts 4. Vers. 17. In that Cain built a City and his posterity were the inventers of humane acts of tents musicke carving we see that saying of our Saviour to be verified that the children of this world are wiser in their generation than the children of light Luke 16.8 and Gregory well observeth â—â—iquimentem in amore presentis vitae figunt that wicked men doe fire their minde in the love of this present life Kaine buildeth a city and calleth it Henoch by his sonnes name which signifieth dedication but Henoch in the righteous line is the seventh so the wicked doe dedicate worldly possessions in the first place the righteous in the last 5. By this example of Cain and Habel we learne that we are not to measure Gods favour by the accidents of this life as Ambrose well sheweth that Abel justus innocens imâ—â—â—urus sublatus est c. a just innocent devout man in his young yeares is taken away whereas wicked Cain liveth long begetteth children buildeth Cities which is an evident demonstration of another life after this wherein God shall measure to every man according to their workes CHAP. V. The Method IN this Chapter there is a rehearsall of the yeares of the Patriarkes before the floud and of their acts there is a threefold account of their yeares before they begat children and after and the summe of both joyned together Their acts are either generall in begetting sonnes and daughters or speciall as of Henoch his godly conversation he walked with God in earth v. 22. his translation he walked with God in heaven v. 24. of Lamech his consolation in his sonne Noah v. 29. 2. The grammaticall interpretation v. 1. This is the booke of the generation of men S. of Adam cat this is the enumeration T. heb sepher a book an ennarration v. 3. Adam lived 230. yeares S. an 130. cater v. 4. The dayes of Adam which he lived after he begat Seth were 700. S. the dayes of Adam after hee begat Seth were 800. cater v. 6. Seth lived 205. yeares S. an 105. yeares cater v. 7. Seth lived 707. yeares S. 805. yeares cater v. 9. Enos lived 190. yeares S. 90. yeares cat v. 10. Enos lived after he begat c. 715. yeares S. 815. yeares cat v. 12 an 170. yeares S. 70. yeares cat v. 13.740 yeares S. 840. cat v. 15. an 165. yeares S. 65. yeares cat v. 16.730 yeares S. 830. yeares cat v. 21. an 165. yeares S. 65. yeares cat v. 22. and Henoâ—h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleased God S. walked with God cat walked continenter steadfastly with God Tr. heb halech to walke walked in the feare of God Ch. v. 24. he was not found S. he appeared not H. Ch. was no more seene B. G. noâ— extitit he was no more Tr. heb he was not v. 24. God 〈◊〉 〈◊〉 〈◊〉
Such things as went before as The occasion which was their grievous oppression in Egypt chap. 1. The preparation of the instruments of their deliverance of Moses chap. 2 3 4. and Aaron chap. 4. with their message to Pharaoh chap. 5 6. The meanes procuring their deliverance those ten severall plagues which were sent upon Egypt described from chap. 7. to chap. 12. 2. Their deliverance it selfe consisting of their Departure out of Egypt with the manner thereof and institution of the Passeover chap. 12. and their going forward in their journey c. 13. Their passing thorow the red sea with the destruction of the Egyptians chap. 14. Their thanksgiving chap. 15. â— In the constitution of the Church is set forth 1. The provision of things necessarie for them as 1. Their foode chap. 16. and water for their thirst chap. 17. 2. Defence from their enemies as the Amalekites chap. 17. 3. A politike order set for government c. 18. 2. The prescription and promulgation of lawes Morall chap. 20. with the preparation thereunto chap. 19. Judiciall belonging to the policie of the Common-wealth chap. 21. to 24. Ceremoniall touching The sacred things of the Tabernacle chap. 25.27.30 The Tabernacle it selfe c. 26.27 The Ministers of the holy things the Priests and Levites Their institution with their holie garments chap. 28. Consecration ch 29. The workmen and instruments chap. 30. 3. The execution and practice of their people partly in Their disobedience to the Morall law in their apostasie and idolatrie chap. 32. with their reconciliation chap. 33.34 Their obedience concerning the ceremonials Of the people in bringing stuffe to make the Tabernacle and other holy things chap. 35.36 Of the workmen in making all things according to the patterne chap. 36. to 39. Moses in approving the worke chap. 39. and disposing it chap. 40. 3. Certaine generall questions out of the whole booke explaned QUEST I. Concerning the inscription of the booke THis booke is called in Hebrew of the first words velle shemoth that is and these are the names of the Greekes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus of the miraculous going of the Israelites out of Egypt Simler The inscription of the bookes of Scripture is of three sorts for it is taken either from the persons that wrote them as the bookes of Esay Ierem. c. or whereof they be written either in generall as the bookes of Ioshuah and of the Judges or in part as the bookes of Samuel or else from the things entreated of as the booke of Leviticus Numbers c. or of the first words of the booke as Genesis is called of the Hebrewes beresheth in the beginning Leviticus veâ—â—kra and he called c. which are the first words of the text and so also is this booke named as is said before Iun. and the reason of it may be this because where the writer of any booke of Scripture left it without name they of elder time for reverence and religion sake did forbeare to give it any title Simler QVEST. II. Of the computation of yeeres comprehended in the storie of Exodus COncerning the continuance of time and number of yeeres which are comprehended in this booke they are found to be 142. as may bee thus gathered From the death of Ioseph to the birth of Moses are yeeres 60. from the birth of Moses unto the departure of Israel out of Egypt are yeeres 80. chap. 7.7 from the departure of Israel thence unto the Tabernacle erected was one yeere chap. 40.17 Iun. These two latter numbers are certainly gathered out of the Scripture only the first may be doubted of which is thus also warranted all the time of the peregrination of Abraham and his seed in Egypt and Canaan maketh 430. yeeres Exod. 22.40 this time beginneth when Abraham was called out of his countrie and 30. yeeres was run at the birth of Isaack who at 60. begat Iacob Gen. 25.26 who at an 130. went downe into Egypt unto Ioseph Gen. 47.9 who being then 39. yeeres old and dying at an 110. Gen. 50.26 lived after that yeeres 71. then put hereunto 80. yeeres of Moses age all maketh joyning the summes of 30.60.130.71.80 together yeeres 371 there remaineth then the summe of 59. yeeres or 60. to make up the whole summe of 430. yeeres QUEST III. Whether Moses were the writer of this booke NOw that Moses was the pen-man and writer of this booke the spirit of God being the author and inspirer thereof it is diversly evident 1. for Moses testifieth of himselfe that he wrote all the words of the Lord Exod. 24.4 which are contained in this booke 2. The Scripture so divideth the bookes of the old Testament that they were written either by Moses or some other of the Prophets Luk. 16.31 3. Our Saviour alleaging a certaine place out of this booke doth call it the booke of Moses Mark 12. 26. Have you not read in the booke of Moses so also Luk. 20.37 And that the dead shall rise againe even Moses shewed it beside the bush when he said c. QUEST IV. Whether Moses Iudiciall lawes do now necessarily bind the Civill Magistrate BUt whereas in this booke divers both morall ceremoniall and Judiciall lawes are prescribed whereof the two first there is no question but that the one doth bind us still and the other is abrogated only concerning the Judicials of Moses it is controverted whether Christian Magistrates are bound to observe them which Judicials being of three sorts either such which are annexed to the Morall law as the punishment of adulterie and murther and disobedience to parents with death and such like or such as were appendant to the Ceremoniall law as the punishment of those that touched any dead thing or that came neere a woman in her monethly course and such like or such as belonged to the peculiar policie and state of that Common-wealth as concerning the yeere of Jubile the raising up of seed to the brother departed in marying his wife and such like of the two latter there is no doubt made but that the one is abrogated together with the ceremonies whereon they attended the other as proper to that government are now determined only the third kinde of Judicials remaineth about the which great question is made how farre Christian governours are obliged to the same For the discussing of which question 1. I neither am of their opinion which thinke that the Judiciall law is left to the libertie of the Christian Magistrate to adde to it and take from it and to alter it as shall â—e thought fit for the time and manner of the countrey for this were 1. to be wiser than God to leave altogether those directions and rules of justice which he hath set downe and the Apostle saith the foolishnesse of God is wiser than men 1. Cor. 1.25 that which seemeth to be meanest of the Divine orders is farre beyond the wisest humane inventions 2. And there is but one Law-giver that
Iosephus addeth further that the Israelites made ditches and trenches to convey the river and built the great Pyramides of bricke yea they carried the filth and dust out of the citie lib. 2. antiquit cap. 5. 3. Eusebius out of Eupolimus writeth that to make the Hebrewes more odious they were commanded to go otherwise apparelled than the Egyptians 4. But we need not seeke further than in the Scriptures as the businesse of their worke is set forth vers 14. they wrought in clay and bricke and in all manner of rurall workes Exod. 5. they were compelled to seeke straw themselves to make their bricke with and yet nothing was diminished of their daily taske if they failed their officers were beaten And therefore in respect of their hard servitude the Lord saith he brake the bands of their yoke Levit. 26.13 and tooke them out of the iron fornace Deut. 4.20 5. Thus the Egyptians three wayes kept them under they exacted of them tribute to empoverish their wealth Bor. they laid burthens upon them to weaken their bodies and by this meanes they thought to hinder their generation and increase Simler QUEST XI Of the cities Pithom and Rameses which the Israelites built for Pharaoh Vers. 11. ANd they built the cities of munition Pithom and Ruhumses 1. The word is Mischenoth which signifieth not Tabernacles as the Latine translation readeth being deceived as is like by the similitude of this word and succoth which signifieth Tabernacles most reade the cities of treasures as sochen is taken for a treasurer Isa. 22.15 the Hebrewes take them to bee granaries where the Egyptians laid up their store of corne which was the riches and treasure of Egypt so Vatablus readeth repositoria storehouses Lyranus thinketh they were called cities of treasures because they were so sure that they might serve for the keeping of treasure Oleaster deriveth the word of suchan to enclose or shut up as it is taken Psal. 139.3 Thou hast shut up all my wayes and so mischenoth should signifie places made to keepe or shut up any thing and in this sense they may be taken cities of defence inclosed with walles Pererius And so it is most likely that these were cities of munition as the Septuagint read and as the word is taken 1 King 9.19 sic Iun. 2. Pithom some thinke to bee the towne Butis or Buto at one of the mouths or dores of Nilus famous for the Oracle of Latona but it is rather the towne Patraion in the borders of Egypt toward Arabia Petraea whither reached the great ditch made from Nilus to the red Sea supposed to be the worke of the Israelites which Herodotus falsely ascribeth to Pharaoh Necho Iun. 3. The other citie Rahamses Tostatus thinketh to be the same with that in the land of Gosen mentioned Gen. 47.11 by anticipation not bearing then that name but so called when Moses wrote that booke Hierome thinketh that it is there the name of a Province here of the chiefe citie of the Province Perer. which is most like because the Israelites tooke their journey from Rameses but from one citie being so many they could not goe it seemeth by the Hebrew points to be a divers place from the other for that is called Rahmeses this Rahamses and so thinketh Iunius 4. The Septuagint beside these two cities make mention also in this place of On which is Heliopolis but this citie was not now built by the Israelites as Hierome well observeth seeing long before in the storie of Ioseph Pâ—tipherah is said to be the Prince of On and the Septuag Gen. 41. doe make it to be Heliopolis QUEST XII How many yeeres the affliction of the Israelites is supposed to have continued NOw concerning the continuance of the servitude of the Israelites 1. It was neither so long as Iosephus thinketh foure hundred yeeres for seeing the whole time of their being in Egypt could not be above foure hundred and thirtie yeeres Exod. 12.40 and Ioseph lived seventie yeeres after Iacobs comming into Egypt it would follow that this affliction began fourtie yeeres before Iosephs death and beside Iosephus is herein contrarie to himselfe who in the same booke lib. 2. antiquit maketh the whole time of the Israelites abode in Egypt but two hundred and fifteene yeeres 2. Neither yet was the time so long as Eusebius conjectureth 144. yeeres from the death of Ioseph for not onely Ioseph but the rest of that generation were dead before their oppression began of the which number was Levi who lived 23. yeeres after Ioseph for he was foure yeeres elder than he and lived 137. yeeres and Ioseph died at 110. yeeres 3. Neither is the conjecture of the Hebrewes certaine that the affliction tooke beginning at the death of Levi from whence to the going out of the Israelites were 122. yeeres or thereabout for not onely Levi but all of that generation were dead whereof some came very young into Egypt as Phares not then above a yeere old who is like to have survived Levi long ex Perer. 4. Nor yet did their servitude continue an hundred fifteene yeeres beginning after one hundred yeere of their being in Egypt which was a full generation Simler for Phares was of that generation who is likely to have exceeded an hundred yeeres 5. Wherefore seeing all that generation was first dead of the which Phares was one who being a yeere old at Iacobs comming into Egypt may be supposed to live according to the rate of the yeeres of mans life then which was about 130. as Levi lived 137. Kohath 133. Aaram 137. Exod. 6.16 20. then it will follow Phares age of 130. being subduced from 215. the time of the Israelites being in Egypt there will remaine about 86. or 87. yeeres of their affliction when the Hebrewes supposed Miriam Moses sister to have beene borne so called of the bitter affliction which was all her time ex Perer. QUEST XIII The reasons why the Lord suffered his poeple to be afflicted in Egypt WHy the Lord suffered his owne people to be thus hardly entreated 1. It was not chiefly or onely for their Idolatry which they learned and practised in Egypt as Thostatus thinketh Quest. 7. in Exod. For though it is like that they learned some corruption that way of the Egyptians as the Prophet sheweth that the breasts of their virginitie were pressed and they committed fornication in their youth in Egypt Esa 23.2 it appeareth by their setting up of the golden calfe which was a resemblance of the Egyptians god Apis yet it is not like that they practised Idolatrie while Ioseph lived nor generally were corrupted for then the Egyptians in all likelihood would not have so hated them if they had beene conformable unto them in their Idolatrous worship 2. Other reasons therefore may be better yeelded why the Lord suffered his people to be thus tried 1. That the Israelites should hate the impure manners and superstitions of Egypt 2. That by this meanes they
foreseeth all things did set unto Abraham this terme of 400. yeeres â—ee no doubt most faithfully kept his promise and as he had decreed so after 400. yeeres expired he delivered his seede from their oppressors 3. Moses act in killing the Egyptian was an act of faith not of presumption as both S. Stephen witnesseth Acts 7.25 Hee supposed 〈◊〉 brethren would have understood that God by his hand should give them deliverance as also the Apostle to the Heb. 11.25 By faith Moses when hee was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversity with the people of God and againe vers 27. By faith he forsooke Egypt c. If Moses then of faith shewed himselfe to be the deliverer of his people as when he killed the Egyptian and cares not for the favour and honour of Pharaohs court then was it not a presumptuous act for the which he should be punished 4. And how standeth it with Gods justice to punish all the people of Israel with the captivity of 30. yeeres longer for the sinne and presumption of one man if Moses had offended and trespassed therein 5. Neither is that observation of forty perpetuall neither David for his sinne nor Peter for his deniall of Christ nor the incestuous young man among the Corinthians were injoyned any such time of penance and Nebuchadnezzars time of repentance farre exceeded this proportion which continued seven yeeres Dan. 4.20 for true repentance is not measured by the number of dayes but by the weight of the contrition and sorrow of heart neither is it found in Scripture that any one man had 40. dayes penance imposed upon him There was another reason of the 40. yeeres wandring of Israel in the desert for according to the time wherein the spies searched the land which was 40. dayes they have a yeere set for a day for the punishment of the sinne of the spies in raising a slander upon that good land all but Caleb and Iosuah and of the people in giving no credit unto them see Numb 14.34 QUEST LXV The time of the Hebrewes departure out of Egypt compared with the Chronology of the Heathen NOw in the last place it shall bee declared how this time of the departing of Israel agreeth with the â—orren computations according to the Chronology of the Heathen 1. They therefore observe five notable periods of times from whence they use to make supputation of their yeeres from the monarchy of Ninus and Semiramis in Abrahams time from the floud of Ogyges and from Inachus and Phâ—râ—neus about the time of the Patriarke Iacob from the battell of Troy which fell out in Sampsons dayes or under Helâ— the high Priest from the beginning of the Olympiades which began in the 8. yeere of the reigne of Ahaz from the building of Rome in the 1. yeere of the seventh Olympiade which concurreth with the 16. yeere of the reigne of Hesekiah 2. According then to these divers kindes of computations there are also divers opinions concerning the time of Israels departure out of Egypt Apion the Gramarian a professed adversary to the Jewes against whom Iosephus wrote two bookes will have Moses to bring the Israelites out of Egypt in the time of the seventh Olympiade when the City Carthage was built by the Tyrians in Africa thus Iosephus reporteth the opinion of Apion in his 2. booke But this to bee apparantly false Iosephus sheweth proving that the Temple of Salomon was built 143. yeeres before Carthage and the Israelites came out of Egypt 480. yeeres before that 1. King 6.1 so that their leaving of Egypt was above 600. yeeres before the building of Carthage 3. As Apion commeth farre short in his computation so Porphyrius goeth as much beyond who in the fourth booke of those which hee wrote against the Christians will have Moses to be before the times of Semiramis which is a grosse error for it is without all question that Abraham was borne under the monarchy of Ninus and from Abrahams birth untill the deliverance of Israel out of Egypt are 505. yeeres whereof an 100. are counted from Abrahams birth to Isaacs and 405. from thence unto Israels redemption as hath beene shewed 4. Lactantius lib. 4. cap. 5. thinketh that Moses was 900. yeeres before the battell of Troy whereas it will be found that he was only 356. yeeres or thereabout elder than those times 5. Manethon an ancient Writer of the Egyptian affaires maketh Moses more ancient by 393. yeeres than when Danaus went to Argos that is about a thousand yeeres before the battell of Troy But that cannot bee seeing the Trojan warre is held to have beene in the time of Sampson or Helâ— not above 356. yeeres after the returne of the Hebrewes out of Egypt 6. Some Christian Writers thinke that the Hebrewes were delivered out of the Egyptian Captivity in the time of Ogyges floud as Iustinus Martyr Clemens Alexandrinus 1. lib. Stromatum Iulian Africanus But that is not like for the same Iulian African by the testimony of divers Heathen Writers sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades But from the departure of Israel out of Egypt untill the Olympiades began which was in the 8. yeere of the reigne of Ahaz are counted but 760. yeere or thereabout so that Moses should bee above two hundred and fifty yeeres after Ogyges floud 7. This is then the right computation compared with the Chronology of the Heathen that the deliverance of Israel out of Egypt was 356. yeere before the Trojan battell and 764. yeeres before the Olympiades 788. yeeres before the building of Rome 910. yeeres before the Captivity of Babylon 980. yeeres before the reigne of Cyrus 1200. yeeres before Alexander the Great 1496. yeeres before Herod under whose reigne Christ was borne And according to the sacred Chronologie this redemption of Israel from the Egyptian bondage was 2453. yeeres after the creation of the world 797. yeeres after Noahs floud 505. yeeres after the death of the Patriarke Ioseph 480. yeeres before the building of Salomons Temple and 1536. yeeres before the birth of our blessed Lord and Saviour Christ Jesus Ex Perer. 4. Places of doctrine 1. Doct. How the Lords holy dayes should be kept Vers. 16. IN the first day shall be an holy convocation The word is mikra which also signifieth reading which sheweth how holy and festivall dayes ought to be spent in assembling the people together and in reading and preaching unto them the mercies and benefits of God Pellican And this was the use among the people of God as S. Peter saith Moses hath of old time them that preach him in every City seeing he is read in the Synagogues every Sabbath 2. Doct. A particular application of our redemption by Christs death needfull Vers. 21. CHuse out of every of your households a lambe God would as it were by a speciall application have every private house and family admonished of this singular
Saints doe eat and drinke in the sight of God and all that they doe they doe in his sight And so the Apostle saith Whether ye eat or drinke or whatsoever ye doe doe all to the glory of God 1. Cor. 10.31 4. Obs. Diligence is required in a Magistrate Vers. 13. THe people stood about Moses from morning to even Moses singular diligence and paines is here set forth in attending upon the causes of the people Audiant hoc delicusi Indices nostri qui vix ad horam c. Let our delicate Iudges heare this which scarce indure an houre to heare their suiters causes Diligence in the charge commited to us is sweet unto God and good to our selves Come thou good and faithfull servant will God say to the Magistrate as well as to the Minister Enter into thy Lords joy B. Babington 5. Obs. Iudges and Magistrates specially must be men fearing God Vers. 21. FEaring God c. The feare of God is a vertue most necessary in Judges for hereupon hang all vertues Abraham thinking that the feare of God was not in Gerar despaired of any other vertue there to be found Gen. 20. B. Babington 6. Obs. Good counsell is to be received at any hand Vers. 24. SO Moses obeyed c. In quo mite modestum ingenium declarat c. Wherein Moses sheweth a milde and modest disposition not to refuse to receive wholesome counsell at any mans hand Marbach As the Apostle saith Set up them which are least esteemed in the Church 1. Cor. 6.4 Good counsell proceeding even from simple and meane people is not to be despised The end of the first booke THE SECOND PART OF THIS BOOKE OF EXODVS Containing THE HISTORIE OF THE Constitution and setling of the people of Israel after their deliverance out of Egypt in their state Ecclesiasticall and Civill by Lawes morall ceremoniall politicall WITH THE OBEDIENCE AND disobedience of the people thereunto divided into two Bookes THE FIRST SHEWING THE PRESCRIPTION of those Lawes to chap. 30. The second the practice and execution thereof unto the end of Exodus THE FIRST BOOKE SHEWING THE PRESCRIPTION and promulgation of the foresaid Lawes VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE RIGHT HONOVRABLE HIS SINGVLAR GOOD LORD SIR THOMAS EGERTON Lord Ellesmere Lord Chancellor of England and of his Majesties most honourable privie Councell RIght Honourable there is a saying That nothing so soone wâ—â—eth old as thankes for a benefit received This imputation of unthankfull oblivion might justly fall upon mee if having occasion to use my penne I should in silence passe over your Honour I cannot therefore forget your Honourable favour and bounty which I have some yeeres past felt and found The eye better seeth the object removed in equall distance from it than when it is put close unto it so a thankfull heart will as well consider of a benefit after as at the first time when it is received I hate flattery neither have I used to fawne upon great men in praising above desert or blazing their names whom their vertues commend not yet I hold it as great a wrong not to ascribe praise where it is deserved as it is follie to give it where it is not due It is a good saying It is seemely to give incense unto God and praises unto good men for the praise of the instrument redoundeth to him that handleth it and the industry of the Minister commendeth the skill of the chiefe worker and the acknowledging of the gifts and graces of men setteth forth the praise of God that giveth them This therefore I cannot conceale that I have found your Honour the greatest respecter and only rewarder of my poore travels and labours This I speake not as though wee which by preaching and writing keepe the watch-tower against the enemy ought to make the reward of the world the end and scope of our paines taken in the world I hold it Pharisaicall to doe any thing for the praise or recompence of men This is sufficient for the servants of Christ that their Lord hath promised Thou shalt be recompenced at the resurrection of the just I am of his minde that when one had said It is an excellent thing for a man to obtaine all that he desires made this answer Multò majus est non desider are eâ— quibâ—â— nibil indiges But it is a greater matter not to desire at all the things which thou needest not But this I have mentioned to note by the way the strange humour of this age that of all presents least esteemeth bookes and vilipendeth no gift as it doth the fruits of Scholars studies I have read that the women among the people called Iberi did use every yeere to shew publikely their spinning worke and that she was most honoured which in the judgement of the men had laboured most If the Spinsters of these times which spinne and weave garments not with Dorcas to cloathe the body but with Paul to adorne the soule were had in such regard we should have more spinners and better worke Such bookes I confesse as feede mens fansies and breed wanton delight are had of some in price when graver treatises are set light by as one of Terentius Comedies called Eunuchus was valued at eight thousand peeces of money which make two hundred crownes more than all Tullies Orations and other his learned workes were esteemed at But the choice of bookes should bee as the choice of Physicians Medicus non jucundior sed utilior eligitur A man will have a Physician rather profitable that can doe him good than pleasant to feede him with words Such difference there is in bookes they which please the eare doe flourish with leaves but such as instruct the minde doe yeeld the fruit the one as a song of Musicke that endeth with the sound the other as wholsome physicke that worketh after it is gone the bookes of the one are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commentaries to instruct the other are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commemoratives of mens folly Now what should be the reason why bookes of Divinity are so much at many hands contemned and treatises of vanity so highly commended may easily be conjectured for as Diogenes being asked why men used to give unto the blind and lame but not unto Philosophers made this answer Because they may thinke they may one day become blind and lame themselves but never hope to be Philosophers So mens affections being blind and lame and their phantasies vainly bent must needs delight in vaine and lame pamphlets which feede their humours and cannot brooke that which would purge them But leaving to complaine of that which I cannot helpe I cannot but commend that which I heare and have my selfe found that your Lordships respective care in preferring freely men of desert a rare president in these corrupt times and protecting and
preparation followeth 1. Here is set downe the Lords loving invitation of Israel to be his people propounded to Moses consisting both of a rehearsall of the benefits which the Lord had done for them vers 4. of the condition of their obedience required vers 5. of a most ample promise to make them his peculiar people above all the earth vers 6. 2. Then is shewed the acceptance by the people of this gratious offer propounded unto them by Moses vers 7. thankfully received by the people vers 8. The particular preparation sheweth partly what was done the two dayes before the Law was given to vers 16. and what upon the third to vers 25. In the first there is 1. The Lords prescription to Moses both how he will talke and commune with him vers 9. theâ— that he should sanctifie the people vers 10. with the end thereof vers 11. that they may be ready thirdly the interdict followeth of not comming neere the mountaine vers 12. with the perill and danger thereof vers 13. 2. The obedience of Moses and the people to the Lords commandement vers 14 15. Upon the third day are declared 1. the manner of the Lords appearing in mount Sinai with thunder and lightning vers 16.18 2. The placing and disposing of the people vers 17. 3. The communication of the Lord with Moses First in generall vers 19 20. Then in particular which containeth the Lords charge to Moses concerning the people and Priests vers 21 22. The exception of Moses and Aaron vers 24. interposed by occassion of Moses answer vers 24. Then the execution hereof by Moses vers 25. 2. The divers readings Vers. 1. In the third new mâ—â—ne I. better than in the third moneth caâ—er for he saith afterward in the same day that is when the new moneth began Vers. 6. A kingdome of Prâ—â—sts B. G. A. that is a Priestly kingdome V. L. P. that is a sacred and holy kingdome not a royall Priesthood for the latter substantive is put for the adjective not the first Vers. 7. Proposed all these words B.V. cum cater all these things G. debharim words Vers. 9. After Moses had reported c. or for Moses had reported G. better than and Moses reported V. A.P. or Moses therefore reported L. or but Moses reported S. It is better read in the preterpluperfect tense for Moses had reported their words before vers 8. Vers. 19. God answered him by voice B.G. cum caeter God answered him L. Here these words by voice are omitted Vers. 25. Lest he breake in upon them V.I. or make a breach upon them A.P. better than lest hee destroy them B.G.L. or destroy of them S. bam signifieth in or upon them 3. The explanation of doubtfull and difficult questions QUEST I. Of what yeere this was the third moneth Vers. 1. IN the third moneth c. 1. It is not expressed here of what yeere this was the third moneth But it is easily gathered that it was in the first yeere of the departure of the children of Israel out of Egypt for although the Scripture usually in the computation of time doth expresse the yeere as well as the moneth yet sometime the yeere is omitted when either by the circumstance and under of the story it may be gathered as Numb 20. vers 1. The first moneth is named but the yeere is omitted which was the 40. yeere because the order of the story and course of time will leade us to that yeere or else when as by conference with other places the yeere may be found out as seeing Numb 10.11 they departed from Sinai in the second yeere and second moneth it must needs be that they came thither in the third moneth of the first yeere Tostat. 2. For in this place were all those things done which are described by Moses in the rest of this booke of Exodus and in the booke following of Leviticus Hierom. Which things could not bee done in a short time therefore they here encamped almost a whole yeere before they removed QUEST II. What day of the moneth the same day was THe same day 1. Some thinke the same day is named wherein they came from Rephidim because they tooke a longer journey than usuall upon that day even from Rephidim to Sinai Lippeâ— Vatab. 2. Some because upon that day the three moneths were expired after their departure out of Egypt Oleaster But there were only two moneths expired and the third now begun 3. On the same day that is the third day as it was the third moneth Hugo de S. Victor But upon the third day of the moneth was the law given against which day the people are warned to prepare themselves vers 11. 4. The same day then hath relation to the words before the third moneth or rather the third new moone when the moneth began for châ—desh doth as well signifie the new moone as the moneth as 1. Sam. 20.5 to morrow is châ—desh the new moone which is the first day of the moneth The same day when it was new moone when the third moneth began Iun. For of no other day hath the moneth the denomination but of the first Tostat. And because the day is certainly expressed as is usuall in Scripture it must needs have reference to the third new moone rather than moneth before spoken of Piscator 5. Moses is so diligent to describe the moneth and day when they came to Sinai because this was the place to the which the Lord called them and wherein the Law was given and the Tabernacle erected and where the Lord entred into a league and covenant with his people Ferus QUEST III. Whether this first day of the third moneth were the 47. day from the passeover NOw how many dayes this was from the pasch there are divers opinions 1. Cajetane thinketh it was the 45. day counting together 15. dayes remaining of the first moneth from the passeover and 29. of the second and so the first day of the third moneth maketh 45. But beside that the Hebrewes counted 30. dayes to a moneth by this account the day of giving the Law which followed the fourth day after at the furthest should not be the Pentecost that is the 50. day 2. The most received opinion is that this was the 47. day from the passeover accounted thus 16. dayes remaining of the first moneth 30. of the second and the first of the third which make 47. Iun. Simler Rupertus But by this reckoning the day wherein the Law was given which was the third day after as some held as Tostatus should be but the 49. day which is generally held of all to be the 50. which is called Pentecost upon which day the holy Ghost came downe upon the Apostles that the type and shadow may agree with the substance To remove this doubt 1. Some say that the Law was given on the 49. day but the tables of stone were delivered upon the 50. Rupertus l. 3.
not yet consecrated Priest 2. And for the same reason Aarons rod though it were a testimony that God had chosen Aaron his seed for the priesthood yet it was not this Testimonie for at that time when Aarons rod budded he was the high Priest but at the erection of the Tabernacle Aaron was not yet consecrated 3. Neither was the booke which Moses writ this Testimonie for that is supposed to bee the booke of Deuteronomie which was not yet written and that booke was given by Moses to the Levites by them to be put in the side of the Arke Deut. 31.26 but this Testimonie was put by Moses himselfe in the Arke 4. Therefore this Testimonie was no other than the tables of the Law called the tables of the Testimonie chap. 31.18 and 34.29 which were so named because they testified Gods will unto the people and were witnesses and testimonies of the league and covenant which the Lord made with his people Tostatus quaest 6. QUEST VII Whether the tables of the law were put into any other Arke beside the Arke of the Testament Vers. 20. HE put the Testimonie in the Arke 1. R. Salom. thinketh that the tables of the Law were put into another Arke which Moses made and when the Arke with the Mercie seate was finished then he put them into that for there were seven moneths betweene Moses comming downe with the second tables untill the Tabernacle was erected when and not before Moses put them into the Arke of the most holy place it is not like that all that time the tables were kept without an Arke and Deut. 10.5 Moses saith I made an Arke of Shittim wood and hewed two tables of stone c. There was then one Arke made before Moses hewed the tables of stone 2. But this Arke heere mentioned by Moses was none other than that which was made by Bezaleel for the tables of stone for Moses saith Deut. 10.5 there they be they were at that time long after the erecting of the Tabernacle in the same Arke before mentioned but that was the Arke of the Sanctuarie And during all that time after Moses comming downe the tables of the Law were kept in some convenient place till the Arke was made so that it is not necessarie to imagine any other Arke beside that Tostatus qu. 7. QUEST VIII When the Priests were consecrated whether at the erecting of the Tabernacle or after Vers. 27. ANd burnt incense thereon Moses did supplie the office of the Priests in burning of incense setting up the lampes offering sacrifices upon the brasen altar at the erecting up of the Tabernacle because as yet Aaron and his sonnes were not consecrated 1. Some thinke that their consecration began together with the erecting of the Tabernacle and so continued seven daies and the eigâ—th day their consecration was finished as is set forth Levit. 8.8 and then began the Princes their offerings for twelve daies together Numb 7. and some will have these seven daies to end at the first day of the first moneth of the second yeare some to begin then as Tostat. qu. 2. But neither of these can stand for as soone as Moses had made an end of consecrating the Tabernacle the Princes the same day began to offer Numb 7.2 But they offered not before the people were numbred for they were the Princes over them that were numbred Now these Princes with their people were not numbred before the first day of the second moneth of the second yeare Numb 1.1 therefore the erecting of the Tabernacle was not finished and the Priests consecrated in the space of seven daies immediately before the first day of the first moneth or immediately after 2. R. Salom. hath a conceit that there was a double erecting of the Tabernacle one was every day for seven daies in which time the Priests also had their seven daies of consecration which ended upon the first of the first moneth and then there was another solemne erection of the Tabernacle to continue when the Princes began to offer But this Rabbinicall conceit is confuted before qu. 4. neither did the Princes offer in the first but in the second moneth as is shewed before 3. Some thinke that Aaron was first consecrated before the Tabernacle that he might consecrate it and the other things thereunto belonging But it is evident in the text that Moses is commanded to anoint the Tabernacle himselfe and all things therein Simlerus 4. Yet it is not to be supposed that the whole Tabernacle and all the implements and vessels thereof were sanctified before Aaron and his sonnes were consecrated for immediately after that Moses had made an end of sanctifying the Tabernacle and the instruments therof the very same day began the twelve Princes of the tribes to offer the summe of whose offering for sacrifice was twelve bullockes twelve rammes twelve lambes for a burnt offering twelve hee-goats for a sin offering 24. bullocks 60 rammes 60. lambes 60. hee-goats for peace offerings Numb 7.8.88 all these could not bee sacrificed by Moses alone therefore it cannot be but that Aaron and his sonnes were consecrated before the Princes brought their offerings 5. I incline therefore to Iunius opinion that after Moses had consecrated the Tabernacle with the instruments thereof then last of all hee consecrated the Altar with the instruments thereof and because the Priests office was most exercised about the altar at the same time also their consecration concurred with the sanctifying of the Altar or went immediately before And this may bee gathered that the Altar was last of all consecrated and somewhat after the rest because they are distinguished the anointing of the Tabernacle and all the instruments thereof and the anointing of the Altar with the instruments thereof Numb 7.1 6. Seeing then that the Princes began to offer immediately after the Altar was anointed which was the second day of the second moneth for upon the first day of the moneth the people were numbred Numb 1.1 and they were so numbred before the offerings began Numb 7.2 it is like as Iunius well noteth upon that place that the first moneth was spent in the erecting of the Tabernacle and the consecrating thereof QUEST IX Why the Priests were commanded to wash their hands and their feet Vers. 31. SO Moses and Aaron and his sonnes washed their feet thereat c. 1. The literall reason why they were commanded to wash their hands and their feet was this that seeing it was meet that they which should handle the holy things should approach even with pure hands in respect of outward cleannesse these parts are especially commanded to be washed because the hands with handling touching of things and the feet with walking are most apt of all the parts of the bodie to gather soile 2. There might be uncleannesse also in other parts of the bodie as by nocturnall pollutions by the flux of seed and such like but in these cases the partie was uncleane sometimes onely
unlesse thou shew him a signe c. We must waite then upon God for his direction as the eyes of the servants looke unto the hand of their masters And as the campe of Israel removed at the lifting up of this cloud so by Gods direction I have begun and by his gracious blessing finished this long and laborious worke this fifth of Iune Anno 1608. To whom in all humblenesse of soule and with bended knees of my heart I doe onely ascribe the praise thereof and now as at the setling of this cloud the camâ—e stayed so heere I rest for this time untill by the ascending of the cloud that is the further motion and direction of Gods Spirit I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestiall Canaan Amen 1 Timoth. 1.17 Now unto the King everlasting immortall invisible unto God only wise be honour and glorie for ever and ever Amen FINIS THE TABLE OF THE QVESTIONS HANDLED IN THIS COMMENTARIE Certaine Generall questions out of the whole booke explained 1. QUest Concerning the inscription of the booke 2. qu. Of the computation of yeares comprehended in the storie of Exodus 3. qu. Whether Moses were the writer of this booke 4. qu. Whether Moses Iudiciall lawes doe now necessarily binde the Civill Magistrate Questions upon the first Chapter 1. QUest Why the twelve Patriarkes are so often rehearsed 2. qu. VVhy Iacobs sonnes are not alwaies rehearsed in the same order 3. qu. How they are said to bee seventie soules that went downe with Iacob into Egypt 4. qu. Of the wonderfull multiplying of the Israelites in Egypt 5. qu. In what time the Israelites so exceedingly increased 6. qu. By what meanes the Israelites increased 7. qu. Who this new King was that knew not Ioseph 8. qu. VVhy this Pharaoh is called a new King 9. qu. The causes of the afflection of the Israelites 10. qu. Of the hard affliction of the Israelites 11. qu. Of the cities Pithom and Rameses which the Israelites built for Pharaoh 12. qu. How many yeares the affliction of the Israelites is supposed to have continued 13. qu. The reasons why the Lord suffered his people to be afflicted in Egypt 14. qu. Whether the Midwives were Egyptians or Hebrew women 15. qu. Why Pharaoh only giveth his cruel charge to two Midwives 16. qu. Whether the Midwives made a lie and are therein to be justified 17. qu. How the Lord is said to make them houses 18. qu. Whether the Midwives onely were temporally rewarded Questions upon the second Chapter 1. QUest Of Amram Moses father 2. qu. Why it is said he went and tooke 3. qu. Of Iacobed Moses mother whether she were aunt or cosine german to Amram 4. qu. Why such marriages were tolerated in those daies 5. qu. When Amram married his wife 6. qu. Of the time of Moses birth compared with the times before and the times after 7. qu. Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane 8. qu. VVhether the name of Moses were knowne unto the Gentiles before Christ. 9. qu. How Moses is said to bee a proper child and by Whom he was hid 10. qu. The Arke wherein Moses was put whereof it was made and where placed 11. qu. Whether Moses parents did well in exposing him 12. qu. Of the education of Moses and his adâ—ption to be Pharaohs daughters sonne 13. qu. Whence Moses had his learning of the Egyptians only or of the Grecians also 14. qu. VVhat kind of learning Moses received of the Egyptians 15. qu. VVhence the Egyptians received their learning 16. qu. VVhy it pleased God that Moses should be instructed in the Egyptian learning 17. qu. VVhy Moses had this name given him 18. qu. Of Moses visiting his brethren 19. qu. Whether it were lawfull for Moses to kill the Egyptian 20. qu. Why Moses though warranted from God yet useth great secresie and circumspection in this busines 21. qu. How Moses is said heere to feare seeing the Apostle denieth that he feared the King 22. qu. Why Moses sufferings are called by the Apostle the rebukes of Christ. 23. qu. Why Pharaoh sought to slay Moses 24. qu. The causes why Moses lived in exile and banishment fortie yeares 25. qu. Of Midian what countrie it was and where situat 26. qu. Rahuel Iethro Hobab whether they were the same 27. qu. Whether Rahuel were Prince or Priest of Midian 28. qu. VVhether Rahuel were an idolatrous Priest or a Priest of the true God 29. qu. Why Zipporah is called an Aethiopesse 30. qu. In what time Moses sonnes were borne unto him 31. qu. To whom the right of imposing names upon the children belongeth 32. qu. Whence the name of Gershom is derived 33. qu. VVhat Pharaoh it was that died while Moses was in Midian 34. qu. Whether the crie of the Israelites proceeded from true repentance Questions upon the third Chapter 1. QUest How long Moses kept his father in lawes sheepe what he did in the mountaine and to what â—nd he was so exercised 2. qu. Of the mount Choreb whether it was the same with mount Zion also why Moses went thither and why it is called the mountaine of God 3. qu. Of the vision of the bush 4. qu. Of the flame of fire that burned in the bush 5. qu. What is meant by the burning of the fire without consuming the bush 6. qu. Whether it were an Angell or God himselfe that appeared unto Moses and whether he that appeared were Michael the Prince of the people of God 7. qu. What made Moses to draw neere to behold this strange sight 8. qu. Why the Lord doubleth Moses name in calling him 9. qu. VVhat the putting off the shooes meaneth 10. qu. Why the Lord calleth himselfe the God of Abraham Isaak and Iacob 11. qu. Why Moses hid his face 12. qu. How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead 13. qu. Why our Saviour in the Gospell specially urgeth this place against the Sadduces 14. qu. How God is said heere to descend 15. qu. In what respect the land of Canaan is called a large countrie 16. qu. Of the great fruitfulnes of the land of Canaan and of the wonderfull fruit of Palestina called the apples of Paradise 17. qu. Whether the fruitfulnes of the land of Canaan do yet continuâ— 18. qu. VVhether the Canaanites were a peculiar people by themselves 19. qu. How many nations of the Canaanites and why they were cast out 20. qu. VVhat made Moses so unwilling to take his calling upon him 21. qu. What signe it is which the Lord promised to Moses 22. qu. Why Moses enquireth after Gods name 23. qu. Of the best reading of these words I am that I am 24. qu. What the name is which the Lord heere giveth himselfe 25. qu. Of the meaning of the name Eheie and whether Plato and other Philosophers received any