to take the pot of Manna and put it there chap. 16.33 who was 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
qui orbem mugitibus praedicationis impleverunt which filled the world with their preaching as with lowing buildeth without a foundation there being no such thing in the text 2. Lyranus thinketh that there were but two bullockes because the plurall number being put without any determination for the most part signifieth two But what use should the Hebrewes have of their duall number if the plurall should commonly and for the most part signifie but two Beside if twelve bullocks were not sufficient for peace-offerings for every tribe to have part as Tostatus argueth before two much lesse would have sufficed 3. Therefore I incline rather to Lippomans opinion Plures quam duodecim esse potuerunt c. There might be more than twelve as in the sacrifice of Salomon and other such great solemnities QUEST XV. How this place agreeth with that Heb. 9.19 Vers. 8. MOses tooke the bloud and sprinkled c. The Apostle rehearsing these ceremonies Heb. 9. seemeth somewhat to differ in his narration from the words of Moses here 1. The Apostle maketh mention of the sprinkling of the booke vers 19. which is omitted here To this Iunius answereth that when Moses had made an end of reading in the booke he laid it downe upon the Altar and so in sprinkling the Altar besprinkled the booke also So also Calvin although no mention be made here of the booke Apostolus tamen fâ—b alâ—â—ri recruset the Apostle doth comprehend it under the Altar 2. The Apostle further speaketh there of foure other things not mentioned here the bloud of Calves Water Purple wooll and Hyssope To this objection Thomas answereth that this was the first consecration and therefore virtute continebantur in ipso atiae sanctificationes futurae other solemne sanctifications were in effect there contained and especially two the one Levit. 16. where the bloud of the goat is sprinkled the other Numb 19. of the red Cow where the other three Water Purple wooll and Hyssope were used But this answer satisfieth not for the Apostle speaketh of things actually done not potentially contained Calvin thinketh that the Apostle in that place toucheth as well this sacrifice as that other Numb 19. but there Eleazar was to sprinkle the bloud whereas the Apostle saith here that Moses sprinkled it Wherefore there is a better solution which Thomas also hath and Iunius also followeth That because it was an usuall thing in all their legall expiations to use hyssope with wooll to sprinkle with Apostolus hoc accepit ex consuetudine ritus legalis The Apostle received this from the usuall custome of the legall rites as being himselfe trained and brought up under the Law QUEST XVI What is understood by the sprinkling of the bloud Vers. 6. HAlfe of the bloud he sprinkled on the Altar 1. The generall signification of this ceremony 〈◊〉 the sprinkling of bloud whereby the covenant is confirmed was to prefigure the shedding of Christs bloud whereby wee are besprinkled by faith and to let the people understand that the transgression of the Law could not be purged but by bloud not of beasts but of the unspotted lambe Christ Jesus Ferus 2. Athanasius inferreth thus Necesse est ut Christi mortem intelligaâ— ubi testamenti fit mentio c. You must needs understand the death of Christ where mention is made of a Testament c. for a Testament is not confirmed but by death as the Apostle sheweth Hebr. 9. Now unto a Testament belong â—ix things Testator the maker of the Testament which was God hâ—redes the heires which were the Israelites bona legata the goods bequeathed which were the Land of promise conscriptio the writing of the Testament and so here was the booke of the Law testes the witnesses as Moses calleth heaven and earth to witnesse confirmatio the confirming the Testament which was by the death of the Testator and so here was the death of the bullock which signified the death of Christ whereby the new Testament is confirmed which containeth the promise of the heavenly Canaan Ferus To the same purpose Rabanus This is the bloud of the covenant that is morte Christi quae hoc sanguine significatur c. by the death of Christ which is signified by this bloud the Testament shall be confirmed 3. By the sprinkling of the booke Theophilact understandeth our hearts sprinkled with Christs bloud quâ— nobis pro codicillis insunt which hearts of ours are in stead of our bookes the purple wooll colore ipso sanguinem praefigurat by the very colour also did prefigure the bloud of Christ Athanasius and the hyssope as Rupertus humilis herba humilem fidem Dominicae passionis significat doth signifie the lowly faith of the Lords passion being a low herbe Thomas by hyssope which purgeth understandeth faith which purgeth the heart QUEST XVII What is meant by the dividing of the bloud into two parts HAlfe of the bloud c. Halfe of the bloud was sprinkled on the Altar and halfe upon the people 1. Rupertus by this division of the bloud understandeth the two Sacraments Coelestia duo simul de 〈◊〉 eodemque derivata sunt sanguine Christi Two celestiall things are derived out of one and the same bloud of Christ c. namely the Sacrament of Baptisme and of the Eucharist And as here Moses sprinkled the water and bloud mixed together as the Apostle sheweth Heb. 9. so out of Christs side upon the crosse there flowed forth water and bloud 2. Ambrose will have that part of the bloud put into basons to signifie moralem disciplinam morall discipline the other sprinkled upon the Altar mysticam mysticall and hid learning But this seemeth somewhat too curious 3. The true meaning then of this ceremonie is partly mysticall part of it is sprinkled upon the Altar which is Christ Jesus who by the shedding and sprinkling of his bloud reconcileth us to God part is sprinkled upon the people to shew that wee sprinkled with Christs bloud by faith are purged from our sinnes Simler It is partly morall Communiounius ejusdem sanguinis c. The communion of one and the same bloud doth signifie the communion betweene God and his people Cajetan Gallas But the historicall sense is here more fit for in this ceremony of dividing the bloud into two parts and so besprinkling the Altar with the one halfe which represented God and the people with the other betweene whom the covenant was confirmed the old use in striking of covenants is observed for the ancient custome was that they which made a league or covenant divided some beast and put the parts asunder walking in the middest signifying that as the beast was divided so they should be which brake the covenant So when Saul went against the Ammonites comming out of the field he hewed two oxen and sent them into all coasts of Israel expressing the like signification that so should his oxen be served that came not forth after Saul and
other maintenance and living he holdeth it to be a deadly sinne 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
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâ—ls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâ—fied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâ—spleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâ—es orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ— sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâ—ant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
shabangh signifieth both seven and with some little alteration of the points to sweare but here Moses deriveth the word from the oath which was taken betweene them although not without relation to the seven lambes given in exchange Vatab. 2. Moses called the place Beersheba that is the well of the oath before v. 14. but that is by anticipation 3. Of this well the City next adioyning was so called Beersheba which was the utmost bound of the land of promise toward the South as Dan was on the north side 4. This Beersheba was one of those Cities that belonged to Simeons lot Iosua 19.2 but because Simeon had their inheritance in the middest of the inheritance of Iudah Iosu. 19.1 Beersheba also is numbred among the Cities of Iudah Iosu. 15.28 QVEST. XIII Why Abraham made a groave Vers. 33. ANd Abraham planted a groave c. 1. To let passe Rupertus allegory who by this groave planted by Abraham in a strange countrey understandeth the Church planted among the Gentiles professing Abrahams faith 2. Abraham planted this groave that it might bee a quiet and solitary place to the which he might betake himselfe for prayer and contemplation Cajetan 3. Some think that this groave was set with all manner of fruitfull trees whither Abraham did use to carry his guests and by the sight thereof to stirre them up to praise God the giver of all good things Tostat. ex Targ. Hierosol 4. It should seeme that the heathen from this godly use of Abraham derived by a corrupt imitation their consecrating of woods and groaves to their Idols and therefore the Israelites were forbidden afterward to doe the like and that this was the fashion of the heathen Pliny testifieth how that severall trees were proper to severall Idols the escule or oake tree to Iupiter the lawrel to Apollo olive to Minerva myrtle tree to Venus poplar to Hercules which abuse was taken up by the idolatrous Israelites they offered incense under the oakes the poplar trees the olive Hosh. 4.13 5. This superstitious use was afterward forbidden the Israelites not for those reasons alleaged by Philo 1. because the temple of God amoenitates non postulat must not be a place of pleasure 2. or because dung and other filth is applyed to the trees to make them grow 3. God will be worshipped in pateâ—â— and open places not in secret and obscure corners For then Abraham would not have worshipped God in a groave if upon these grounds it were unlawfull 4. But the cause of the prohibition was the superstitious practice of the heathen that had abused these things to Idolatry to whom the Lord would not have his people conforme themselves Deut. 12.3 You shall breake downe their pillars and burne downe their groaves with fire c. you shall not so doe unto the Lord your God QVEST. XIV How long Abraham sojourned in the land of the Philistims Vers. 34. ABraham was a stranger in the Philistims land a long season c. 1. Lyranus thinketh with other Hebrewes that Abraham sojourned in this countrey 25. yeares for so old Isaack is supposed to be when Abraham was bid to offer him up in sacrifice for then Abraham dwelt still in Beersheba and somewhat after 2. It is also not unlike that Abrahams time of abode was longer in Beersheba than it was in Hebron in the plaine of Mamre for it was but 25. yeares from Abrahams first comming into Canaan in the 75. yeare of his age to the birth of Isaack in his 100. yeare Lyran. 3. From this time of Isaacks birth beginneth the account of the 400. yeares mentioned Gen. 15.13 Calvin Now whereas S. Paul doth draw this history of Sarah and Hagar Isaack and Ismael to an allegory this place giveth occasion to intreat of and handle the Apostles words and to gather the summe of Pererius and others commentaries upon that Scripture as it is set forth Galat. 4. v. 21. to v. 27. QVEST. XV. How diversly the word Law is taken in the Scripture Vers. 21. TEll me c. doe ye not heare the Law c. 1. Sometime the law is taken for the Scriptures of the old Testament as Ioh. 15.25 a testimony alleaged out of the Psalmes is said to be written in their law 2. Sometime the old Testament is divided into the law and the Prophets Matth. 7.12 3. Sometime the law is taken for all the bookes beside the Prophets and the Psalmes Luk. 24.44 4. The law is taken for the five bookes of Moses as here for Genesis the first booke Perer. QVEST. XVI What it is to be borne after the flesh Vers. 23. HE which was of the servant was borne after the flesh 1. Sometime flesh is taken for the corruptible and mortall state of man in this life so the Apostle saith flesh and bloud cannot inherit the kingdome of God and expounding himselfe hee addeth neither doth corruption inherit incorruption 1 Cor. 15.50 2. It is taken for the sinfull state and condition of the flesh as Rom. 8.8 They that are in the flesh cannot please God 3. It signifieth the nature and state of the flesh Matth 16.17 Flesh and bloud hath not revealed this unto thee that is nothing in the nature of man so in this place Ismael is said to be borne after the flesh that is after the common order and course of humane birth Isaack also was borne by promise that is beside the usuall strength and course of nature he was borne by the power of Gods word and promise of one whose wombe was in a manner dead in respect of her yeares Beza QVEST. XVII Of divers kinds of allegories Vers. 24. WHich things are spokeÌ„ by way of allegory There are three sorts of allegories parables some are altogether feined applied to the matter in hand such are those parables in the Gospel as Luk 10. of the wise steward Matth. 25. of the ten Virgins some allegories consist altogether in borrowed phrases and metaphoricall speeches such as often doe occurre in the reading of the Prophets A third sort there is which are not in words but in the things as the serpent in the wildernesse set up signified Christ Ioh. 3.14 and here Abrahams family is a figure of the Church QVEST. XVIII How the testaments are said to be two THese are the two Testaments c. 1. That is Sarai and Hagar signifie two Testaments as the rocke is said to be Christ 1 Cor. 10.4 2. They are called two Testaments in respect of the divers times and the divers dispensation which in effect and substance were not two for the law was a schoolemaster to bring unto Christ saving that the false teachers that did strive for the ceremonies of the law against the liberty of the Gospell did make them not only divers but contrary Beza 3. A Testament is properly taken for the will of the dead but here in a more generall sense it signifieth a covenant and so is the Greeke word
the same God as S. Paul exhorteth to keepe the unitie of the spirit in the bond of peace for there is one Lord one faith one baptisme Ephes 3.4 5. Therefore Christians doe much forget themselves in dishonouring their holy profession with unbrotherly strife and contention 3. Mor. Oaths must be religiously kept Vers. 6. GOe and burie thy father as he made thee to sweare Even Pharaoh an Heathen prince made conscience of an oath and therefore condescended to Iosephs request This example shall condemne many Christians that are carelesse to performe their oathes Calvin whereas the Scripture teacheth that a man should keepe his oath though hee swear to his owne hinderance Psal. 15.4 4. Mor. A guilty conscience alwayes fearefull Vers. 15. IT may be that Ioseph will hate us Iosephs brethren now after 40. yeares call to minde the trespasse committed against Ioseph Mercer such is the nature of a guilty conscience upon every occasion it is apt to be revived and stirred as the Lord said to Cain If thou doest not well sin lieth at the doore Gen. 4.7 of such Moses saith the sound of a leafe shaken shall chase them Levit. 26.36 Therefore when any hath sinned let him seeke soundly to heale the wound of his conscience that it doe not grieve him afterward 5. Mor. Perfect reconciliation doth good for evill Vers. 21. FEare not I will nourish you c. Ioseph here sheweth his unfained reconciliation in that he doth not only forgive his brethren but also doth them good Many now adaies thinke they are perfectly reconciled if they doe not recompence evill though they will not extend their hand to doe good to them who were before their enemies But our Saviours doctrine is otherwise that we should doe good to those that hate us Matth. 5. vers 44. 6. Mor. To renounce the world and the vanities thereof Vers. 22. IOseph dwelt in Egypt he and his fathers house The Latine readeth with his fathers house it is like that Ioseph did joyne himselfe in society of religion with his fathers house yet executing his place of government still wherein he shewed that he regarded not the honours and pleasures of the Court in respect of the fellowship with Gods Church So the Apostle saith of Moses that he chose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 by these examples we are taught to renounce this world not to be entangled with the vanities thereof but to presse forward in desire to our heavenly Canaan Here then is an end of this booke which the Jewes make such account of that they have numbred the very letters which make 4395. But as they dwell in the letter so we should take delight in the spirituall sense and godly edifying Thus have I by Gods gracious assistance finished this laboursome and painfull worke most humbly beseeching God to make me able to goe forward in this course if he shall see it to be to his glorie and the good of his Church to whom I give all hearty thanks who hath thus far holpen and assisted me and so I conclude with that saying in the Revelation Praise honour and glory be unto him that sitteth upon the throne and unto the lamb for ever Revel 5.13 FINIS Hexapla in Exodum That is A SIXFOLD COMMENTARY UPON The second Booke of MOSES called EXODVS VVherein according to the Method propounded in Hexapla upon Genesis these six things are observed in every Chapter 1. The argument and method 2. The divers readings 3. The questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall common places applied VVherein in the divers readings these translations are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition 10. And the Hebrew originall maketh the tenth And in the same there are well nie two thousand Theologicall questions handled and above fortie Authors old and new writing upon this booke abridged Divided into two parts or Tomes The first containing the deliverance of the Israelites with their preservation The other the constitution and setling of their State by wholesome lawes By ANDREW WILLET Professor of Divinitie The first Part or Tome PSAL. 77.20 Thou didst lead thy people like sheepe by the hand of Moses and Aaron VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND mightie Prince IAMES by the grace of God King of Great Britaine France and Ireland Defender of the true Christian Faith ANtipater King of Macedonia most gracious Sovereigne when one presented unto him a booke treating of happinesse is said to have rejected it with this answer I am not at leisure To whom the presenter replied Be not King if thou hast no leisure Your Majestie with better reason might be excused by want of leisure if such kinde of presents were neglected both because your Highnesse affaires of the Kingdome are greater and such gifts are now exhibited oftner But that replie was rash and audacious for he so much the more is worthie the name of a King who intending more weightie businesse cannot attend smaller matters yet seeing Princes are as Gods in earth and this is Gods glorie who dwelling on high abaseth himselfe to behold things in heaven and earth may it please your Majestie to descend a little from your Throne of honour and to vouchsafe to take knowledge of this gift which is now offered I here present to your sacred view the historie of Moses birth education acts and exploits whose faithfulnesse in Gods house courage against Gods enemies clemencie and pietie toward his people and other excellent vertues as they are mirors for Princes and well expressed in your Majesties acts So in nothing more lively doth your Highnesse our Moses resemble this ancient and worthie Moses than in the manifold preservation of your life and state even from your cradle and infancie unto this present Moses being a childe should have beene destroyed after he was Governour of Israel divers times did they assault him murmure and conspire against him So your Majesties infancie hath beene assaulted and since your royall person endangered by many unnaturall conspiracies but now of late most of all in that barbarous and devillish treacherie intended against your princely person and the honourable state of this land assembled in Parliament No age before us or now present nor countrie ever brought forth the like monster such an unnaturall and wicked conspiracie for device so subtile in working so secret in execution so mischievous or that came neerer to the designed period not taking effect The greater was the danger the more glorious the deliverance the more devillish the invention the more gracious the divine prevention the more close the contriver the more honourable the finder out And
truth I say with the Apostle Am I become your enemie because I speake the truth Hierom saith Scio me offensurum quà m pluâ—imes qui dum mihi irasâ—untur suam indicant conscientiam I know I shall offend many who while they be angrie with me doe bewray their conscience If they speake against him that defendeth the truth they shew themselves therein enemies to the truth if they cannot indure error to be discovered they declare themselves to be in error In this case therefore they which are offended doe discover their owne conscience to bee corrupted But if the reprehenders of this worke be such as blame other mens diligence because they themselves are idle and finde fault with that which they cannot mend and such as like nothing but their owne I answer with the Apostle He that praiseth himselfe is not allowed but he whom the Lord praiseth Now howsoever other are affected toward me and my poore labours this minde I will beare toward the sharpest Censurers and their writings that as the Apostle said of certaine contentious Preachers in his time That so Christ be preached whether under pretence or sincerely hee would therein joy So I say of such writers whether they write of emulation and vaine glorie or of sincere affection so the truth be maintained I doe rejoyce therein and give God thanks for their labours As Hierom writeth of his friends letters Si amas scribe obsecranti si irasceris iratus licèt scribe magnum hoc desiderii solamen habebo si amici literas vel indignantis accipiam Ad Nitiam If thou lovest me write at my request if thou art angrie yet write it is some comfort unto me that I may receive the letters yea of an angrie friend But some doe thinke that it is in vaine for men to write in this age which so smally considereth of their paines and that it is labour lost which findeth not recompence in the world As though peace were the reward of the pen and the grace of God depended upon the grace and favour of men the gifts of God as they are not bought with money so neither should they be sold for money Hee that serveth the world let him looke for his reward in the world he that serveth Christ shall finde him a plentifull rewarder He that said to his Apostles Great is your reward in heaven hath a reward in store for those which labour in his name They which expect either praise or profit in this world having their desire doe receive their reward as our Saviour said of the Pharisies that did all of vaine ostentation They have their reward As for the praise of men as Hierom saith of the Preacher Docente te in Ecclesia non clamor populi sed gemitus suscitetur lachrymae auditorum laudes tuae sint ad Nepotian When thou teachest in the Church seeke not to raise the crying but the sighing of the people let the teares of the hearers be thy praise As the Preacher must not respect the praise of men so neither the writer And concerning other reward of gaine or preferment to be expected Ambrose hath this excellent speech Propositam pia mens mercedem non appetit sed pro mercede habet boni facti conscientiam justi operis effectum angustae mentes invitentur promisso erigantur speratis mercedibus lib. 1. de Abraham cap. 8. A godly minde coveteth no propounded reward but counteth the conscience of well doing and the good effect of the well done worke a reward let unwilling minds bee enticed by promises and stirred up with hope of rewards Now it remaineth that I briefely shew the argument order and matter of this Commentarie wherein I have chiefely propounded unto my selfe omitting the ordinarie and usuall collections the discussing and solution of such questions as seemed more obscure and difficult according to that saying of Augustine Verbi Dei altitudo exercet studium non denegat intellectum The depth of the word of God doth exercise meditation and studie it denieth not understanding And he fitly resembleth the holy writers the Prophets and Apostles to the Angels whom Jacob saw ascending and descending Ascendentes sunt quando perfectis perfecta praedicant descendentes quando parvulis imperitis simplicia insinuant They ascend when they preach perfect things to the perfect they descend when they insinuate plaine things to the simple I have followed the same method in this Commentarie upon Exodus which I did before observe upon Genesis they that know the one may also judge of the other This historie of Exodus consisting of two parts the redemption of the Lords people and the constitution of them being redeemed by wholesome lawes and ordinances I have accordingly divided into two parts or tomes the first whereof handleth the peoples deliverance and preservation unto the 19. Chapter The second treateth of their constitution and setling of their estate by wholesome lawes both Morall Iudiciall and Ceremoniall which part likewise is distributed into two books the first containing the promulgation of the foresaid lawes to Chapter 30. the other the execution thereof thence to the end of the booke Thus have I proceeded in the old Testament hitherto â—ot being yet resolved with my selfe whether to take the books of the Hebrew Scriptures in order which a mans life time would scarce suffice in this manner to goe thorow or to make choice of the more difficult books indifferently out of the old and new Testament In the handling whereof wee shall see the different gifts of Interpreters as Hierome well noteth Multi super Evangelia bene disserunt sed in explanatione Apostoli impares sui sunt alii cum in instrumento novo optimè senserint in Psalmis veteri Testamento muti sunt Dialog 1. advers Pelagian Divers doe treat well upon the Gospels but in explaining the Apostle are unlike themselves others being of sound judgement in the new Testament are no bodie in the old But yet to begin with the old maketh a good way to understand the new for the law is a schoolemaster as the Apostle saith to bring us unto Christ. And as Ambrose elegantly resembleth it Lex velut inferioris molae saxum tarda pigra otiosa The law as the nether milstone is heavie slow and of small riddance But yet as the upper milstone though of greater agilitie and quicker dispatch yet cannot grinde without the nether but both together make good meale so the truth and faith of Christ as fine flower is betweene the old and new Testament minsed and divided forth unto us But this further I must advertise the discreet Reader of not to take offence that I have made use in this Commentarie both of Protestant and Popish writers old and new upon this booke as I have here set them downe in the margen not rejecting the judgement of any that witnesse for the truth For as the Apostle alleageth the Heathen Poets so
considered 1. 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
post poenitentiam That he which committed adulterie after publike penance should finally be denied the Communion In Hieromes time it seemeth that adulterie was punished by death who in a certaine epistle maketh mention of a young man qui adulterâ—i insimulatus ad mortem trahitur who being accused of adultery was led forth to death yet Augustine as is shewed before reasoneth against it but of all other Origen writeth most plainly Apud Christianos si adulterium fuerit admissum c. Among Christians if adulterie be committed it is not commanded that the adulterer or adulteresse bee punished with corporall death c. neither therefore was the law cruell then neither now doth the Gospell seeme to bee dissolute but in them both the benignitie of God appeareth yet by a divers dispensation then by the death of the bodie the people was rather purged from their sinnes than condemned but unto us sinne is purged not by corporall punishment but by repentance and it is to be seene unto lest our punishment be greater whose vengeance is laid up for the next world when as they were absolved from their sinne by the paying of the punishment as the Apostle saith how much more punishment is he worthy of that treadeth under foote the Sonne of God Two reasons Origen yeeldeth of this his opinion that there is now a mitigation of the rigour of Moses law because then it served as an expiation of their sinnes prefiguring the death of Christ as S. Paul applieth that sentence Cursed is every one that hangeth on a tree which is generally delivered by Moses to the particular death of Christ Galat. 3.13 but now the expiation of sinne is by repentance and remission of sinnes in Christ. Againe now a greater punishment abideth the contemners of the Gospell even eternall in the next world and therefore corporall death is not so much inflicted now for God punisheth not twice for the same thing as Origen in the same place alleageth Yet although we contend that the capitall punishment of Moses law may now be dispensed with in some cases upon the reasons before alleaged this is not either to condemne those Common-wealths which doe reteine still and practise the severity of Moses law against adulterers who therein sinne not but as Ambrose saith of the Apostles that asked for fire to come downe upon the Samaritanes Nec discipuli peccant legem sequentes Yet did not the Disciples offend following the law neither to excuse those places where this sinne is too easily and lightly punished as Erasmus complaineth in his time Nunc adulterium lusus magnatum est Now adulterie is but a sport of great men Where adulterie is not capitally punished yet great severity otherwise should be used as it was decreed in the Elibâ—rin Councell that he which having a wife committed adulterie should be under penance five yeeres can 〈◊〉 He that did sinne that way after should not bee received to the peace of the Church till his dying 〈…〉 that did commit adulterie after penance should never be restored to the communion of the Chuâ—â—â— c. 7. These or such like severe constitutions this wanton and lascivious age hath need of that this overflowing sinne might be kept in with higher bankes than now it is So then I conclude this point with Cyprian who speaking of divers kindes of Ecclesiasticall censure used in divers places thus writeth Manente concordia vinculo actum suum disponit dirigit unusquisque Episcopus c. The bond of amity remaining still every Bishop so directeth and disposeth his owne act that he is thereof to give account unto God The like may bee said of Princes and Magistrates in their dominions and regiments that the difference in publike punishments all intending the glorie of God and the brideling of sinne is no cause to breake peace or breede jelousie betweene Christian states Now for the other part that Moses Judicials doe bind negatively that is where Moses Law inflicteth not death there Christian Magistrates are not to punish with death the reasons are these 1. Because then the regiment of the Gospell should exceed in terror the strictnesse and severitie of Moses Law 2. God is that one Lawgiver that saveth life and destroyeth Iam. 4.12 he gave life and he only hath right to take it away God hath created man in his image Gen. 9.6 which image is expressed in mans soule animating the bodie This image then is not to be defaced and dissolved but by warrant and direction from God therefore the equitie of the Judicials of Moses ought to be a rule either by generall direction or particular president to all Magistrates in what cases and for what sinnes they are to deprive the offendors of their life But here it will be objected that if this be so then all those Common-wealths are in error which punish theft by death which by Moses law is satisfied by making restitution Exod. 22.2 Ans. Even by Moses law some kinde of theft received a capitall punishment as if it were a violent theft as it was lawfull to kill a theefe breaking into the house Exodâ—s 22.2 or a wanton theft as David judged him worthy to dye that having many sheepe of his owne tooke by violence the onely sheepe which his poore neighbour had 2. Sam. 12.5 Likewise publike theft and sacrilege in Achan was punished by death Iosh. 7. But that simple theft when a man stealeth only to satisfie his hungrie soule or to supply his present necessitie should be proceeded against to the losse of life it seemeth hard And as I take it the lawes of this land have used a good consideration herein that such small felons should escape by their booke wherein to my understanding greater clemencie and favour in some Judges were more commendable who require an exactnesse of such simple clerkes unlesse they bee such as are worthy for other former evill demerits to be cut off as rotten members There is a saying in the law Favores sunt ampliandi Where favour is intended it should be the largest way extended It were also to be wished that a greater valuation were yet set than of the usuall rate in such small fellonies when a man is to bee judged for his life By Dioclesians law some kindes of theft are charged with restitution of foure fold by another authentike law the theefe is adjudged to bee beaten with clubbes By the Decrees Qui fecâ—rit furtum capitale c. Hee that committed any capitall theft as in breaking into an house in stealing a beast or some other thing of price if he were a Clergie man he was to be under penance seven yeeres if a lay man five if it were a small theft he was to make restitution and to doe penance one yeere By any of these or the like constitutions sufficient provision might be made against simple theft But it can no wayes be justified that such simple theft should bee more straightly
punished than adulterie which farre exceedeth the other as the Wise man compareth them together Prov. 6.30.32 that which the spirit of God hath judged to be the weightier sinne by mans ballance cannot be made lighter And hereof Erasmus complaint in his time was just Savitur passim in miseros fures c. Poore theeves are every where streightly handled whereas neither Dracos nor the Romane nor Moses lawes punish theft with death Then hee proceedeth Avaritia nostra facit ut ideo magnum malum existimemus furium quia pecuniam summi boni loco ducimus Our covetousnesse is the cause that we count theft such a great evill because we hold money to be so great a good This may suffice of this question 4. Places of docâ—rine out of the whole booke 1. Doct. Gods election sure and infallible FIrst it is evident by this booke of Exodus wherein is set forth unto us how diversly the people provoked God by their sinnes as their Idolatrie lust murmuring impatience yet God continued their mercifull Lord still that Gods election is immutable and whom he loveth he loveth to the end Ioh. 13.1 Genevens 2. Doct. Which is the best forme of a Common-wealth SEcondly In this booke also is described the best forme of a Common-wealth when as both Prince Nobles and people have their due that forme which is mixed of these three states is the happiest and least subject to change and freest from mutinies So was it in Israel in Moses time in his sole government there was a Monarchie in the 70. Elders assistants an Aristocracie in that out of every tribe the Senatours and Elders were indifferently chosen therein there was a shaddow of the Democraticall state Sâ—mler This mixt forme of government is well seene in our high Court of Parliament where there is a concurrence of three estates 5. Places of confutation 1. Confutation against election by workes FIrst this booke shewing on the one side the ingratitude and disobedience of the people on the other the stedfast love of God toward them affoordeth an evident argument of Gods free election without any respect to workes against those which defend election ex praevisis operibus of workes foreseene before and the Apostle to the same purpose out of this booke alleageth that notable text I will have mercie on him upon whom I will have mercie Rom. 9.15 Borrhaius 2. Confutation against those which say all things were carnall to the fathers FUrther some out of Serveius schoole which have taught that the fathers in the law had only a carnal imagination of terrene things and no knowledge of the Messiah are in this booke confuted for S. Paul sheweth how that in their externall actions and symbols baptisme was shadowed forth and Christ both their spirituall meat and drinke and ours 1. Cor. 10.2.3 And though the Apostles expected a terrene kingdome Act. 1. that they did draw from the error of those times it being a generall received opinion But they themselves before that joyned with Peter in confessing Christ to be the Sonne of God Matth. 16. and afterward they shewed wherein their happinesse consisted in preaching remission of sinnes in Christ. Simler Prologomen 6. Places of morall use 1. Mor. Our spirituall deliverance by Christ shadowed forth FIrst here in the deliverance of Israel out of Egypt is shadowed forth our spirituall deliverance by Christ they under Moses escaped from the tyrannie of Pharaoh and the bondage of Egypt wee by Christ are set free from the spirituall captivitie of sinne and Sathan as the Prophet Zacharie alludeth unto this externall deliverance chap. 10.11 The Scepter of Egypt shall depart away Borrah 2. Mor. Gods chastisements tend not to destruction but to amendment AGaine in that the Lord when the people sinned scourged them and yet not to their destruction but to their amendement it sheweth that both God is not partiall but will punish sinne even in his owne children as also that the afflictions which God layeth upon his children tendeth not to their eversion but is sent rather to worke their conversion Genevens The Apostle saith If ye endure chastening God offereth himselfe unto you as unto sonnes Heb. 12.7 3. Mor. Example of speciall vertues in this booke FUrther in this booke many examples of singular vertues are propounded worthy of imitation of piety in the Midwives of faith in Moses parents of meeknesse in Moses and faithfulnesse toward his people of zeale in the Levites that all flocked to Moses to execute vengeance upon the Idolaters Simler CHAP. I. THis chapter sheweth the occasion which moved the Lord for the cause thereof was in himselfe to procure the deliverance of his people This occasion is of two sorts First the wonderfull increase of the people where is mention made both of their names and number comming downe to Egypt vers 1. to vers 7. then of their increasing in Egypt vers 7. Secondly The other occasion is the affliction of the Israelites which followed upon this their increasing and multiplying where is set downe their consultation with the threefold end thereof vers 10. Then the execution where foure severall afflictions of the Israelites are described 1. Their hard usage under the taskmasters vers 11. 2. Their miserable bondage being at the command in generall of the Egyptians not only for publike but private workes vers 14. 3. The male children are commanded to be slaine where first the charge is given by Pharaoh to the Midwives vers 15.16 Then the execution followeth contrarie to the Kings expectation where three things are declared the reason which induced the Midwives not to obey the Kings cruell edict v. 17. their defence unto the King vers 18.19 the reward of the Midwives vers 20. 4. Then followeth the generall edict for the destroying of all the men children vers 22. 2. The divers readings 5. But Ioseph was in Egypt A.P.V.B.G. cum caeter with Ioseph which was in Egypt T. here which is added the meaning is that Joseph though he were in Egypt must be added to that number to make up 70. 10. That they joyne themselves unto our enemies or fight against us T. better than and fight against us B.G. cum caet for their feare is threefold lest they should run to their enemies rebell or escape out of their service 11. They built for Pharao cities of munition T.S. rather than cities of treasure A.P.C.B.G. or cities of tabernacles L. or cities of store V. the word mischenoth is taken for munition 1. King 9.19 14. With all manner of bondage which they exacted of them by cruelty G.A.P.L. or according S. better than beside all service which c. T. for the preposition eeth signifieth with or to put it in the nominative their bondage wherein they served them was most cruell V.B. the word bepharech signifieth not cruell but by or with cruelty 16. When yee looke into the stooles T. that is whereon the women sate in their travell to see
in Bethlem and the coasts thereof from two yeere old and under Matth. 2.16 thinking also among the rest to surprise that holy babe 3. Now it may seeme strange that Amram would take a wife in this miserable time not being ignorant that they should beget children to be bondslaves but hee being a faithfull man and beleeving verily that the Lord would remember his people to bring them into the promised land doth therefore take the married estate upon him both for mutuall comfort in those heavie times and to increase the people of God Simler QUEST VI. Of the time of Moses birth compared with the times before and the times after Vers. 1. ANd the woman conceived and bare a sonne 1. Moses is borne the seventh from Abraham another Enoch who was the seventh from Adam Iud. 14. buried also of God another Noah who was saved also in the Arke and preached to the world 120. yeeres for so long Moses lived â— For the time of Moses birth First to compare it with the yeeres which went before and the notable accidents therein it was from the beginning of the world 2430. yeeres not 2370. onely as Pererius and from Noahs floud 714. from the birth of Abraham 425. after the going downe of Isaack into Egypt 135. and from the beginning of the Egyptian servitude 7. yeeres The truth of this computation may appeare by gathering the summes of yeeres together From the beginning of the world to the floud are yeeres 1656. Gen. 5. from thence to the birth of Abraham 352. not 292. as Pererius for hee reckoneth Abraham to be borne at the 70. yeere of Terah whereas hee was begotten 60. yeeres after at the 130. yeere of his father being 75. yeeres old when Terah died at 105. as it is evident by comparing Gen. 11.32 and 12.4 From the first promise made to Abraham to the giving of the Law in Mount Sinai S. Paul counteth 430. yeeres from the going downe of Isaack into Egypt untill the returne of Israel thence are 215. yeeres and Moses was borne 80. yeeres before their going out of Egypt 3. The time of Moses birth thus agreeth with the computation of the yeeres following Moses was borne 80. yeeres before the going of the Israelites out of Egypt Exod. 7.7 120. yeeres before their entrance into Canaan Deut. 34. before the reigne of David 517. yeeres before the building of Salomons Temple 560. yeeres for from the going out of the Israelites untill the fourth yeere of Salomon when the Temple was built are counted 480. yeeres 1 King 6.1 to which adde 80. yeeres of the life of Moses before the captivitie of Babylon 990. yeeres for from the building of Salomons Temple untill the captivitie are yeeres 430. which put unto the aforesaid summe 560. maketh 990. And before their returne out of the captivitie of Babylon which was 70. yeeres after 1060. yeeres before the comming of the Messias 1620. as Pererius but with others more truly not above 1500. Concent Pererius to justifie his computation maketh his account by the Greekes Olympiades Christ was borne in the last yeere of the 194. Olympiade that is from the beginning of the Olympiades 776. yeeres And the Olympiades begun about the 8. yeere of Ahaz King of Judah about 280. yeeres from the building of Salomons Temple But seeing the computation of yeeres unto the Messiah is expressed in Scripture there is no need to take any direction from forren Chronicles So then whereas before the summe of yeeres from the building of the Temple unto the captivitie meaning the last captivitie of all under Zedekiah was said to be 430. from this must be abated 20. yeeres from the third yeere of Iehoiakim when the first captivitie begun Dan. 1.1 and there the 70. yeeres captivitie tooke beginning so we have 480. yeeres unto this number must be added Daniels 70. weekes unto the death of the Messiah which make 490. yeeres and thirtie and odde yeeres must bee substracted the space betweene the birth and the death of the Messiah so we shall have about 940. yeeres from the building of the Temple to the birth of the Messiah unto which adde 560. yeeres from Moses birth to Salomons Temple so the whole summe of yeeres from Moses birth untill Christs will bee 1500. as it is said before 120. lesse than Pererius by his Olympiades accounteth 4. To compare Moses time with forren accidents Moses was borne before the beginning of the Olympiades 840. yeeres which began in the 8. yeere of Ahaz and after Ogyges floud 180. yeeres for Eusebius out of Iulius Africaâ—us sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades Moses birth was 430. yeeres before the Trojane warre which was 407. yeeres before the beginning of the Olympiades and Moses was borne before the building of Rome 865. yeeres for Rome was founded in the beginning of the 7. Olympiade that is the 25. yeere after they begun ex Perer. QUEST VII Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane COncerning then the antiquitie of Moses it is evident that hee is the first and most ancient of all either sacred or prophane writers 1. The prophesie of Enoch mentioned in the Epistle of Iude is not from a more ancient writer than Moses which was either kept by certaine or undoubted tradition or else was framed by the Doctors of Iudah from the short speeches which Moses hath of Enoch The booke of the Lords warres Sihoâ—s victorie Numb 21. was after the Law and it was some rehearsall of the battels which the Lord fought for Israel made much about the time but being not now extant it is without compasse of this question 2. For prophane authors and writers Moses farre exceedeth them all as it may be thus shewed 1. The Greeke Chronicles have nothing more ancient than the times of Iâ—ichâ—â— and Phoroneus the first Kings of the Argives when Ogyges floud happened as witnesseth Dionys. Halicarness and Plato in Timao reporteth that Solon contending before the Egyptian Priests for the antiquitie of Greece goeth not beyond Phoroneus and Niobe About this time Ptolomeus Mendesius the Egyptian Chronicler writeth that Moses reigned among the Jewes but as is before shewed he could not be above 180. yeeres after Ogyges floud 2. From this floud unto the time of Cecrops the first Athenian King Athens lay desert almost two hundred yeeres and long after Cecrops were Deucalions floud Phaetons burning Cadmus that builded Thebes Esculapius Thesius Hercules so that Moses being before Cecrops is found to be farre more ancient than any of these 3. Moses is elder than Homer the most ancient Greeke writer as Iosephus sheweth lib. 1. cont Appion who was long after the Trojan warre Plinie thinketh 250. yeeres after Solinus 270. Cyrillus 160. Herodotus three hundred yeeres but it is certaine that heâ— was at the least one hundred yeeres after But Moses was borne 430. yeeres before the battell of Troy
a commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the
plagues of Egypt are not here signified 4. Wherefore speciall reference is here made to those swelling burning biles and running sores wherewith the Egyptians were smitten in the sixth plague Exod. 9 11. by that kind understanding the like burning diseases and swelling sores as this to be the meaning may be gathered Deut. 28.60 where after he had said He will bring upon thee all the diseases of Egypt whereof thou wast afraid then it is added And every sicknesse and every plague which is not written in the booke of this law vers 61. QUEST L. Whether Iob being a righteous man felt not the diseases of Egypt BUt here a further question ariseth how this promise was fulfilled toward Iob who being a righteous man was notwithstanding smitten with botches and sores 1. Ferus 〈…〉 that these diseases were the plagues of Egypt which were not laid upon Iob but seeing one 〈…〉 plagues was of botches and sores though Iob felt not all the plagues yet therein he was tried and also his sheepe and servants were destroyed with lightning and fire from heaven which also was one of the plagues of Egypt therefore this answer doth not satisfie 2. Neither yet will we say that Iob lived before these times and that this promise was made to the Israelites for the same equity was generall in all times and extended to all persons 3. Therefore this we answer that this promise to be kept from the diseases of Egypt is conditionall upon the keeping of all Gods ordinances which never any did but Christ who was freed in his holy flesh from all diseases and corporall infirmities now Iob although in respect of others hee was a perfect man yet he could not justifie himselfe toward God for he saith If he should wash himselfe with snow water yet his owne cloathes should defile him Iob 9.30 though hee should stand upon his best workes yet the Lord could finde out his sinnes And beside these corrections laid upon Iob were not punishments and plagues for his sinne but the Lords chastisements in the end to his greater comfort And further wee understand the diseases of Egypt to have beene generall this letteth not but that some particular persons in Israel might be touched with the like diseases as Ezechiah had a byle yet were they not the plagues of Egypt that is universall and generall QUEST LI. In what sense the Lord saith I am thy healer I Am the Lord that healeth thee or I am thy healer or Physitian for so the word Ropheca signifieth 1. This reason containeth an argument from the contrary I am hee that keepeth diseases from thee and healeth them therefore will I not bring them upon thee Vatab. 2. And further this reason is taken from the power of God Ego possum volo tui corporis vires conservare c. I can and will preserve the strength of thy body and retaine it Osiander 3. And further this promise is grounded upon the naturall inclination of God unto mercy Non vult mortem peccatoris potior apud eum est misericordia quà m ira Hee will not the death of a sinner mercy beareth greater sway with him than wrath Pellican 4. And the Lord here promiseth not only to heale all their infirmities and helpe their present dangers but keepe from them all perils imminent or to come as they had present experience by the healing of the waters QUEST LII Of the fountaines and Palme trees in Elim Vers. 27. ANd they came to Elim where were twelve fountaines of waters 1. Concerning the situation of this place it seemeth that it was in Arabia petraea and from these fountaines proceeded the river which watred the City Petra and the circuit thereabout this floud Herodotus calleth koris of the coldnesse thereof for kor in Hebrew signifieth cold by the benefit of this river Cambyses as writeth Herodotus once made a way and entrance into Egypt Iun. 2. It seemeth it was a watry place because Palmes doe not grow in dry grounds Calvin 3. So it was every way commodious to campe in the water was necessary both to quench their thirst and to allay the heat with the coolenesse thereof and the Palme trees which some interprete Date trees were comfortable both for their shadow and their fruit QUEST LIII Of the mysticall signification of the twelve fountaines and 70. Palmes THis camping place in Elim in respect of the fountaines and Palme trees there growing hath a threefold application 1. It resembleth the present state of Israel the twelve fountaines the twelve tribes that were watered there the 70. Palme trees the 70. Elders which were afterward chosen and the Palme beside betokened victory 2. Beside the twelve fountaines were a representation of the twelve Apostles out of whose pure doctrine the Church of God is nourished and refreshed the 70. Palme trees set forth the Doctors and Fathers of the Church whose writings as the palme trees give comfort both with shadow and fruit are also profitable so long as they are watered with these twelve fountaines that is swarve not from the Apostles doctrine Some also make these 70. Palme trees a type of the 70. disciples Pellican These as instruments doe set forth unto us the true living water the Messiah by faith in whom the Church is spiritually nourished and sustained 3. This also was a type and figure of everlasting life and of the state of the blessed as S. Iohndescribeth the heavenly Jerusalem by the river that was in the middest of it and the tree of life growing by it that bare twelve manner of fruit Borrh. QUEST LIV. Of divers errors and oversights of Iosephus NOw in the last place I will briefely shew how many errors and oversights are committed by Iosephus in the narration of this short story 1. Iosephus thinketh that before the people came to Marah they carried water with them in their journey and digged pits by the way and found water but not enough but the text saith they found no waters that is none at all 2. He saith that they came priâ—â— vâ—spâ—râ— the first evening unto Marah but Moses saith that they went three dayes in the desert till they came to Marah both in this place and Numb 33.8 3. Hee saith Moses accepit frustrum â—igniforte ibi jacens That Moses tooke a peece of wood by chance there lying to cast into the water whereas hee found not that wood by chance but the Lord shewed it him 4. Hee addeth that when the people asked what need theâ—e was to change the water he cast not in the wood but commanded them to draw out a great quantity of the water and then the rest would be sweet and they did so But Moses sheweth how the waters became sweet by casting in the tree 5. Hee misreporteth the story concerning the pleasant place of Elim saying that a farre off it seemed a delectable place but when they came neere â—â—â—â—llit omnium expectationem It deceived the expectation of all 6. Hee saith further
conspectu Dei c. The 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 patronizing their labours is not the meanest flower in your garland nor the smallest pearle among your jewels nor of the least grace among your vertues But as Plutarke saith The Moone never sheweth fairer than when it is at the full so your beneficence and favour toward such sheweth your fulnesse which with all other honourable parts I wish may still increase with you as the Moone and never decrease as the Sunne Now in one word I will touch the occasion of my writing As before I handled in my Commentary upon Genesis the holy histories of Abraham Izhak Iakob Ioseph So observing the same method I have entred into the history of Moses life and acts I have chiefly handled the obscurer questions which fall out in this booke of Exodus not to bee inferiour in mine opinion either in depth of knowledge or weight and pithinesse of argument or variety of delight to any in all the Scripture Neither have I omitted the plainer observations of most speciall note fit for edifying for as Augustine well saith In omni copia scripturarum sanctarum pascimur apertis exercemur obscuris illie fames pellitur hic fastidium In the great plenty of the sacred Scriptures wee are nourished with the plaine places and exercised with the obscure that ariveth away hunger and this satiety Of Moses therefore the Writer of the Law I thought good to write to a Moses in our times a most honourable Professor and Iudge of the Law Three things in Moses are worthy of all eminent persons to be imitated his beginning without ambition his proceeding without corruption his ending with glory For the first Moses presumptuously aspired not to that high calling to be the deliverer and Iudge of the Lords people but by all meanes would have declined it And as the Apostle noteth of Aaron that no man taketh this honour to himselfe but he that was called of God as Aaron So was it true of Moses and therefore as Hierome saith Indignum se judicans ministerio Dei major effectus est While hee counted himselfe unworthy of the service of God he became greater Secondly in the execution of his office Moses was most faithfull as the Scripture giveth testimony of him that he was faithfull in all his house Heb. 3.2 Hee delivered the oppressed delayed not the right of the poore received no gifts corrupted not judgement sought not himselfe The people waited upon Moses but from morning to even Exodus 18.14 which Iethro his father in law thought to bee too much that the people should stay so long for judgement and therefore adviseth him to take a more speedy course for expedition It was admirable that Moses having six hundred thousand people to attend upon him for their causes held them no longer than from morning to even Herein your Honour with other of your honourable place shall doe well as your Honour hath well shewed heretofore your care that way to imitate Moses in abridging the tediousnesse and length of suits and in taking care that poore suters bee not wearied with long attendance But this is more to bee wondred at that Moses having two sonnes Gershon and Eleazar sought not their advancement nor to make them great seeing he consecrated Aaron and his sonnes for the Priesthood and ordained Ioshua his minister and servant to succeede him in the government making no mention at all nor commending his sonnes unto God for either place Wherein hee well declared that hee affected not the greatnesse of his owne house but studied wholly for the welfare of the people of God And herein Ioshuah followed his masters steps who divided the land of Canaan among the tribes and left nothing for himselfe but that the people last of all cast him out a part and that but a meane one in the barren mountaines as Hierome noteth writing of that Christian Matron Paula how shee visited the sepulchre of Ioshuah Satisque mirata est quod distributer possessionem sibi montana aspera delegasset And marvelled very much that the divider of the possessions chose the hilly and craggie places for himselfe and he addeth further Imo Iosua nihil sibi reliquit sed portio ab Israelitis illi concessa Ioshua left nothing for himselfe but a portion was given him by the Israelites as is evident Iosh. 19.49 Whence it cannot be inferred that it is unlawfull for Governors to provide for their kindred and posterity for Ioseph being in authority nourished his father and brethren but hereby it appeareth that the chiefest care of Magistrates who are Fathers of the Common-wealth should be for the publike weale more than for their private wealth As the Apostle saith I seeke not yours but you for the children ought not to lay up for the fathers but the fathers for the children And Bernard saith well Praees nunquid ut de subditis crescas nequaquam sed ut ipsi de te Thou art set over others not that thou shouldest increase by them but that they be increased by thee As Moses was faithfull and sincere in his office so his end was glorious who ever had a more honourable end than Moses whom the Lord is said to have buried whereof Ambrose thus writeth Quis in terrenis ejus potuit deprehendere reliquias quem secum esse Dei filius in Evangelio demonstravit Who could thinke to finde his reliques that is his body in the earth whom the Sonne of God shewed in the Gospell to bee with him Such an honourable end God will send to all Christian Magistrates that walke in Moses steppes whose excellent vertues of humility sincerity piety while your Honour setteth before your eyes Moses reward of immortall glory shall assuredly follow through the abundant mercies of God and the infinite merits of Iesus Christ our blessed Saviour to whom bee praise for ever Your Honours ready to be commanded in the Lord ANDREW WILLET THE SECOND PART OF THIS BOOKE OF EXODVS OF THE CONSTITUTION AND SETling of both the Ecclesiasticall and civill State of Israel by most just and godly Lawes THe first part of this booke concerneth the deliverance and redemption of the people both from the cruell bondage of the Egyptians and from other dangers which befell them in the desart Now followeth the other generall part of the constitution and setling of their State by wholesome and good Lawes both morall judiciall and ceremoniall to chap. 30. with the execution and practice of the people to the end of the booke CHAP. XIX 1. The Method and Argument THis Chapter containeth a description of the preparation of the people to receive the Lawes afterward given them which preparation is both generall to vers 9. then particular to the end of the Chapter In the generall preparation first the circumstances are set downe both of time place and persons when they removed from whence and whither and who the whole host of Israel
offend against this precept Qui Christi cognitione carent quae cognitio non alia re quà m fide in Christum constet Which want the knowledge of Christ which knowledge consisteth in nothing else than in faith in Christ. Marbach Commentar in hunc locum Against this opinion that faith in Christ is not commanded in the Morall law the reasons follow afterward but first the question must further be explaned 1. First then we are to distinguish of faith which is of foure kindes or sorts 1. There is fides initialis or fundamentalis the faith of beginnings or the fundamentall faith whereof the Apostle speaketh Hebr. 11.6 That he which commeth unto God must beleeve that God is c. And this kinde of faith toward God the Apostle referreth to the doctrine of beginnings Heb. 6. 1. This faith apprehendeth onely the being and essence of God to know him to be the only Lord. 2. There is another faith called fides miraculorum the faith of miracles touched by the Apostle 1. Cor 13.2 If I had all faith so that I could remove mountaines 3. There is fides historica an historicall faith which beleeveth all things to bee true that are written in the Scriptures in which sense S Iames saith The Devils beleeve and tremble they beleeve there is a God and that all is true which the Scripture speaketh of God of his justice power punishing of sinners rewarding of the righteous 4. There is beside these a justifying faith whereof S. Paul maketh mention In that I now live in the flesh I live by faith in the Sonne of God who hath loved me and given himselfe for me Galath 2.20 This faith is the life of the soule whereby hee which beleeveth is able in particular to apply unto himselfe the merits of Christs death Now this is the difference betweene these foure kindes of faith the first apprehendeth the essence and being of God the second the faith of miracles his power the third which is the historicall faith his truth the fourth namely the justifying faith his mercie The three first to beleeve God to be to beleeve him to bee omnipotent to beleeve him to be just and true are included in the first precept Thou shalt have no other Gods c. but not the last wherein is the errour of the Romanists that make all these kindes of faith the same in substance differing only in property which if it were true then it were possible for them that have the one faith to have the other and so Devils also which in some sort doe beleeve should also be capable of justifying faith But this matter that all these kindes of faith are not the same in substance nor of like nature with the justifying faith is shewed elsewhere whither I referre the Reader 2. Further we are to distinguish of the law for it is taken sometime more largely either for all the Scriptures of the old Testament as Luk 16.17 It is more easie that heaven and earth should passe away than that one title of the law should fall So Ioh. 15.25 It is written in their law they have hated mee without a cause which testimony is found in the Psalmes Psal. 35.19 or else the law is taken for all the bookes of Moses and so the Law and Prophets are named together Matth. 7.12 This is the Law and the Prophets But the law is sometime taken more strictly for the Morall law whereof the Apostle speaketh Rom. 7. I knew not sinne but by the law and so S. Paul opposeth the law of workes to the law of faith Rom. 3.27 Now as the law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sense both contained and commanded in the law for of Christ the Lord spake by the mouth of his Prophets Luk. 1.70 And Moses wrote of Christ as our Saviour saith Had yee beleeved Moses yee would have beleeved me for Moses wrote of mee Ioh. 5.45 But as the law is taken strictly for the Morall law the law of workes which containeth only the ten words or Commandements so we deny this justifying faith to bee commanded in the law 3. Indirectly or by way of consequent it will not bee denied but that this faith also is implied in the law because we are bound by the law to beleeve the Scriptures and the whole word of God for this is a part of Gods worship to beleeve his word to be true and so some define faith Est certa persuafio qua assentimur omni verbo Dei nobis tradita It is a certaine perswasion whereby wee give assent to all the word of God Vrsin And so by this precept wee are bound to receive all the promises and doctrines concerning Christ delivered in the old and new Testament But directly as a part and branch and so a worke of the law wee deny justifying faith to be in this precept or any other prescribed or commanded The reasons are these 1. The Morall law and the Gospell differ in the very nature and substance for the one is naturally imprinted in the heart of man the other is revealed and wrought by grace The first the Apostle testifieth where he saith The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 The other also is witnessed by the same Apostle Rom. 2.24 We are justified freely by his grace The argument then may be framed thus The morall law is graft in the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall all men should have faith which the Apostle denieth 2. Thessal 3.2 Faith then in Christ belongeth not to the law Therefore it is strange that Bellarmine confessing in another place that pracepta decalogi sunt explicationes juris natura that the precepts of the decalogue are the explications of the law of nature Lib. 2. de Imaginib Sanctor cap. 7. could not inferre hereupon that the precepts of faith and of the Gospell are no explications of the law of nature and therefore have no dependance of the morall law Ambrose useth this very argument Nemo sub lâ—ge fidem constituat lex enim intra mensuram ultra mensuram gratia Let no man place faith in the law for the law is within the measure and compasse of nature but grace is beyond measure Ambros. in 12. Luc. 2. The effects of the law of works and the law of faith are divers for the one worketh feare the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but yee have received the spirit of adoption whereby we crie Abba Father Rom. 8.17 Againe the Apostle saith The letter killeth the Spirit giveth life 2 Cor. 2.6 Thus then the argument standeth the same thing cannot bee the instrument of
certaine place first to the Tabernacle then to the Temple of Salomon but now the worship of God is not tied to any certaine place as at Jerusalem where the Temple was Ioh. 4.21 3. Other Sacraments are instituted in place of the old as Baptisme and the Eucharist therefore the old are abrogated 4. The ceremonies did bind the observers to the keeping of the whole law and the rites thereof he which was circumcised was bound to keepe the whole law Galath 5.3 but we are not bound now to the whole law from which bondage Christ hath freed us Ergo. 5. The ceremonies were a wall of partition and distinction betweene the Jewes and Gentiles but now that distinction is taken away all being one in Christ therefore that wall whereby they were parted and distinguished is removed also Simler 2. As touching the politike and judiciall lawes of Moses neither doe they absolutely â—ind now 1. Many of these lawes were peculiar to the policie of that Common-wealth as the lawes concerning their inheritances and possessions which were not to passe from tribe to tribe and they shewed the fashions and manners of that countrie as in building their houses with flat roofes as Deut. 22.8 Of these positive constitutions there is now no use among other nations 2. The condition of all people is not alike some are more stubborne and obstinate some more civill and tractable and therefore some have need of more strict and severe lawes than others one kinde of politicke law then cannot serve for all nations 3. The Gospell which is perpetuall prescribeth not a certaine forme of government to all nations neither overthroweth their severall policies but in generall commandeth obedience to all higher powers Rom. 13.1 Ergo much lesse the law which was to be changed Simler But the judiciall law is not abrogated Quoad substantiam finem universalem â—quitatem In respect of the substance end and universall equitie which is in punishing of vice and maintaining of peace Bucanus See more hereof quest 4. general cap. 1. 3. The Morall law is not now in force quoad justificationem in respect of justification Rom. 3.28 A man is justified by faith without the works of the law but it bindeth quoad obedientiam In respect of obedience we are bound to keepe all the precepts of the law but yet quoad terrorem modum obedientiae in respect of the terror of the law and manner of obedience which was to be obedient and subject unto it for feare of punishment wee are freed now from it and therefore the Apostle saith The law is not given to a righteous man 1 Tim. 1.9 because they of love rather than feare do yeeld their obedience and so are a law unto themselves Simler But this is a privilege onely of the regenerate As for carnall and unregenerate men they are still under the curse and terror of the law according to that saying Cursed is every one that continueth not in all things which are written in the booke of the law to doe them Buâ—â—â— 2. Places of Doctrine 1. Doct. Of the particular contents of this precept THou shalt not covet First the things commanded here are these 1. Originall justice which is an inclination and desire of the minde to performe all duties unto our neighbour Vrsin 2. Diligent care and circumspection even to take heed of the smallest sinnes and to watch over the very thoughts Prov. 3.23 Keepe thy heart with all diligence for thereout commeth life Basting Secondly contrarie unto this precept 1. Is originall corruption which is the generall corruption and depravation of our nature and that evill habit wherein wee are conceived and borne as David saith Behold I was borne in iniquitie and in sinne hath my mother conceived me Psal. 51.5 2. All evill inclinations of the heart whereby it is sollicited to doe any thing against the law of God this evill concupiscent is of two sorts it either hath principium internum the beginning within as is fleshly and carnall desire or externum without by some externall object which are the concupiscence of the eye and pride of life as the Apostle calleth them 1 Ioh. 16. 3. And not onely these kinds of concupiscence but all other phantasies and cogitations of the minde which are contrarie to the law of God are here restrained Basting 2. Doct. Of the severall properties of possessions and goods and the distinction of callings FUrther in that the Lord forbiddeth to covet our neighbours house servant c. wee see the Lord establisheth and confirmeth hereby both the severall rights in possessions lands and other substance which right and propertie the Lord will not have violated so much as in the concupiscence and inward desire As also here it is evident that the difference of callings and distinction of degrees as betweene master and servant standeth with the will of God as our blessed Saviour and his Apostles also every where teach Simler 3. Doct. The difference betweene divine and humane lawes HErein also is set forth an apparent difference betweene the law of God and the lawes of men Lex humana judicat facta dicta divina judicat etiam cogitata Mans law onely judgeth doings and sayings but Gods law judgeth the very thoughts and the reason hereof is because man judgeth onely according to the outward appearance and evidence but the Lord seeth the heart Thomas And the perfection of Divinitie is hereby declared beyond Philosophie which condemneth not the inward lusts and desires of the minde neither holdeth a man for the same whether they bee good or evill to be worthie praise or dispraise But the law of God striketh at the very root of evill actions which is the inward concupiscence and corruption of the heart 4. Doct. Of the concupiscence of the soule and of the flesh IT shall not bee amisse here to insert Chrysostomes distinction of concupiscence As wee have two natures one of the soule the other of the flesh so wee have two wils one of the soule the other of the flesh habemus duas itas duas concupiscentias c. we have also two kinds of anger and two kinds of concupiscence one of the soule the other of the flesh the nature of the flesh cannot bee separated from all these Necesse habet irasci concupiscere c. It cannot chuse but to be angrie to covet because it is sold under sinne but the soule being created according to the justice of God potest non irasci c. cannot bee angrie nor covet therefore when wee are angrie and covet if wee displease ourselves and represse these passions it is manifest that our flesh onely is angrie and coveteth and not the soule Such kinde of passions then here are forbidden wherein the soule consenteth with the flesh To this purpose Chrysost. hom 12. in Matth. 3. Places of controversie 1. Conf. Against the Pelagians that denie concupiscence to be sinne FIrst we are here to deale against the Pelagians
out B. Babing So the Apostle exhorteth That no man presume to understand above that which is meet to understand but that he understand according to sobrietie Rom. 12.3 CHAP. XXI 1. The Method and Argument IN the former Chapter was propounded the Morall law chiefly mixed with ceremoniall constitutions in the end of the Chapter now follow the Judiciall lawes unto the 10. verse of the 23. Chapter from thence unto the 20. verse are propounded certaine ceremoniall orders in generall as touching sacrifices and their feasts the more speciall and particular prescriptions concerning ceremonies are at large set forth in the booke of Leviticus This Chapter consisteth of three parts The first is of the manumission and setting at liberty Hebrew servants both men and women unto vers 12. Concerning the man servant these Lawes are given 1. How long he shall serve vers 2. 2. When his wife is to goe out with him when not vers 3.4 3. What is to be done to the servant that will not be made free vers 5. to vers 7. Concerning the maid servant 1. Upon what condition she may be sold to her masteâ— not to be sold againe to a stranger vers 7 8. 2 What is to be done unto her if she be betrothed to his sonne vers 9. 3. What must be performed to her if he marry another wife vers 10. 4. What must be done if he doe not performe these things vers 11. Secondly there follow certaine mulcts and punishments for divers offences committed by man as of murther vers 12 13 14. smiting of parents vers 15. stealing of men vers 16. cursing of parents vers 17. hurting of a man vers 19.18 beating of servants to death vers 18 19. hurting of women with childe vers 22. blemishing of servants in their eye tooth c. vers 24. to 28. Thirdly of mischiefe and dammages that are occasioned by other mens default as by their oxe that useth to push and goare man or woman vers 28. to 33. or hurteth anothers oxe vers 35 36. and of dammages which are caused by the digging of pits and wells vers 33 34. 2. The divers readings Vers. 3. If he came with his body A.P. alone with his body I. If he came in single V. or alone B.G.C.S. The sense is kept not the word better than with what garment he entred c. L. but the word guph signifieth a body as gupha in the feminine is taken Exod. 21.3 Vers. 7. She shall not goe out as men servants B.G.V.I. cum caeter not as maids S.L. Vers. 8. Who hath not betrothed her I.V.A.P. better than betrothed her B.G.C.L. S. for here the negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo is omitted Vers. 8. In dealing deceitfully or perfidiously with her I. or trespassing against her A. better than in despising her B.G.C.L.S. for bagadh signifieth properly to deceive and breake covenant as Malach. 2.10.14 the meaning is he hath broken appointment of marriage with her Vers. 10. Her rayment and dwelling or habitation I.A. conversation S. better than price of her chastity I. or recompence of her virginity G. or duty of marriage B. V. lying with her C. her time P. ghorah of ghâ—r signifieth an habitation or dwelling Vers. 16. And it be found in his hand I.A.P.C.V.G. that is the person which he hath stollen better than if it be proved upon him B. or if he be found in it S. if he be convicted of the fault L. Vers. 22. If no destruction follow B.V.I. or death G. A. P.C. better than if the child come forth without fashion S. or but she liveth L. for it is as well understood of the infant as of the mother if neither of them dye c. 2. Questions discussed QUEST I. Of the necessity of the Iudiciall lawes Vers. 1. THese are the judgements c. 1. After the Morall law followeth the Judicials for the Civill law issueth out of the Morall law which is the fountaine and foundation of all other Lawes And as the Morall law is principally grounded upon the Law of Nature so in the next place the Civill law also floweth from the same fountaine as it may appeare by the generall use thereof seeing no common-wealth can stand without Civill and Judiciall constitutions Borrh. 2. And Moses having propounded the Lawes which binde in conscience so now he setteth forth the Penall lawes whereby the obstinacy of men might be restrained for if a man were left to himselfe Nemo est qui non suo arbitrio mâ—lit vivore there is none that had not rather live as he list himselfe Galas 3. Therefore because it might fall out that all would not be obedient to the Morall precepts necessarium suit praescribere c. it was necessary to prescribe what punishment every transgressor of the Law should be subject unto Rupertus QUEST II. The difference of the Morall Iudiciall and Ceremoniall lawes THe judgements 1. The Judiciall lawes Ceremoniall and Morall are thus distinguished some precepts have vim obligandi ex ipso dictamine rationis power to binde by the very inducement of naturall reason though there were no other Law to enforce them such are the morall precepts some Lawes doe not absolutely binde by the instinct and perswasion of naturall reason sed ex institutione divina vel humana but by a divine and humane institution which if they concerne such things as appertaine unto God are ceremonials if they respect the ordering of men and directing of humane affaires they are Judiciall lawes two things then are required in Judiciall lawes that they concerne ordinationem humanam the ordering and directing of men and that they doe binde non ex sola ratione sed ex institutione not by reason onely but by the institution Thom. 1.2 qu. 104. art 1. in Cor. 2. Now there are foure sorts of Judiciall lawes one of the Prince toward the subjects another of the Citizens among themselves the third of the Citizens toward strangers and the fourth concerning domesticall duties as of the fathers masters husbands toward their children servants wives Thomas QUEST III. How the Ceremonials are abolished FUrther concerning the validity of the Ceremoniall law 1. The Ceremonies were of two sorts either such as were meerely figurative signifying such things as were to be performed in Christ as Circumcision and the paschall Lambe which are in no respect to be observed for this were in a manner to deny Christ to be come if the figures should still remaine in use then the body is yet to be expected 2. There was another sort of ceremonies which doe not directly concerne the signification of Christ to come but only shewed munditiam populi illius sanitatem the cleanlinesse and health of that people as to abstaine from swines flesh which if one should now observe as it was commanded in the Law he sinneth but if for some other end as for his health or such like he offendeth not Tostatus quaest 1. 3. Some ceremonies were
publike peace and safety is violated as in the Campe among souldiers and robbing by the high way where ones life is put in danger All these kindes being more than simple thefts may receive the sentence of death by Moses Law and Magistrates herein may with a good conscience execute the rigour of the Law upon such violent outragious impudent wanton and incorrigible thefts But they are wisely to consider every circumstance and the occasion that draweth one to steale whether he doe it of necessity to releeve his hungry soule or of an evill custome and obstinate minde to maintaine his lewd and unthrifty life In the first case it seemeth to be too sharpe to take away ones life unlesse he be such an one as will take no warning but continueth hardened in his sinne And so for simple and single theft only except it be in stealing of men unlesse it be aggravated by other circumstances concurring 〈◊〉 violence rapine obstinacie custome in sinne and such like neither the Law of Moses prescribeth punishment of death nor yet is it practised by our Lawes which in such cases intend favour by allowing the privilege of the booke See before p. 6. QUEST IV. Why the theefe breaking up might be killed Vers. 6. IF a theefe be found breaking up c. 1. R. Salomon thinketh that this Law which alloweth the theefe found breaking up an house to be slaine is understood not only of theeves that breake in by night but by day also and that clause which followeth When the Sunne riseth upon him they interpret metaphorically that if it be evident and manifest as the light that the theefe came not only to steale but to kill that whether by day or night he may be killed So also the Chalde Interpreter seemeth to follow the same sense Si oculus testium vidit eum If the eye of witnesses saw him that is if it were evident that he came not only as a theefe but to assault Contra. Though this be true that a man might defend himselfe even by day against him that assaulted his life yet this is not the meaning here the words of the Law are literally not metaphorically to be understood 2. The reason of this difference betweene a night theefe and a day theefe is because in the night breaking in it is not knowne whether he came to steale only or to murther but in the day it may easily appeare by his armour and weapons Tostat. Simler Beside in the day he may call for helpe against the theefe which cannot be so well done in the night when he is left without all other remedy but his owne defence Galas Marbach And in the day he may have witnesses of his theft and so convent him before the Magistrate Lippom. 3. The Romane Lawes allow not onely to kill a night theefe but a day theefe also si se tel◠defenderit if he defend himselfe by a weapon Moses Law much disagreeth not for though he that commeth only as a theefe in the day time is not to be killed but to make restitution only yet if he come with weapons as having a murtherers intent now he may be repelled by force even as a night theefe may not now as a theefe but as one which commeth to assault and murther Iunius QUEST V. How it is made lawfull for a private man to kill a theefe Vers. 2. ANd be smitten that he dye no bloud shall be imputed 1. Cajetanus here observeth that this Law simply alloweth not to kill the theefe but if a man smite him in his owne defence not intending to kill him that in this case he shall be free Percussio fuit intenta mors autem per accidens sequnta c. He intended only to smite him but death followed accidentally upon such smiting so also Simler Non probat ut animo occidendi feriatur This Law alloweth not that he should be stricken with a minde to kill him sed indulget affectui c. but it beareth with a mans sudden passion if in defence of himselfe it so fall out that he be killed 2. But this Law seemeth not only to permit one to smite a night theefe but directly to kill him also so it be not with a desire to kill him where he may otherwise escape but to defend him and his from violence which he cannot doe unlesse the theefe be killed Borrh. 3. For seeing both the Law of nature and other Civill lawes doe allow a man to defend himselfe now when the Lawes doe arme a man they seeme publicam personam imponere to impose upon him a publike person so that now he smiteth not as a private man but by authority of the Law and in this case he is tanquam minister vindex Dei as the minister and revenger of God so that he doe it not of a lust and raging desire to be revenged but intending to use a lawfull defence in the safegard of his owne life Gallas And the case is here all one as if a man being set upon by the high way should kill him that maketh the assault upon him Marbach QUEST VI. After what manner the theefe was to be sold. Vers. 3. HE should be sold for his theft c. 1. So was also the Law among the Romans that the debter should be given up in bonds unto his creditor Whereupon Cato was wont to say Fures privates in nexu compedibus vivere publicos in aur◠purpura c. That private theeves lived in chaines and fetters but the publike in gold and purple c. But this custome because it seemed very hard was abrogated by the Law of Arcadius and Honorius Gallas 2. But here it must be considered whether the theefe were an Hebrew or a stranger if an Hebrew how great soever the debt were for his theft he could be but sold over for six yeeres for all Hebrew servants were to goe out free the seventh And as the theft was valued so should he serve more yeeres or fewer But if he were a stranger he might be sold over to serve all his life if the value of the theft were great if it were but small he was but to be sold to serve so many yeeres as might suffice to recompence the theft Tostat. QUEST VII Why the theefe is only punished double with whom the thing stollen is found Vers. 4. HE shall restore double 1. That is one beside that he stole because that is found in his hand which is stollen and so restored Iun. And so must the five oxen be taken which the theefe must make good five with that which was stollen Lippom. 2. Now the reasons why when the thing stollen is found only double must be restored and five or foure-fold when it was killed or sold are these 1. Because he seemeth to be the more cunning theefe when the thing stollen cannot be found 2. Adhuc difficilior ratio in investigando and it is harder to finde out the theft and therefore he is
justa ratio id postaâ—â—bit but where need it and necessary or just cause doe so require c. otherwise the Law doth forbid all unlawfull swearing as well as the Gospell 3. And the reason why they ought not to sweare by strange gods is ne frequenti juramento iâ—â—â—cantur ad cultâ—â—◠〈◊〉 c. lest that by often swearing they be induced to worship them Glos. interliâ—â—â—â— 4. And as an Hebrew then and so a Christian now was not himselfe so neither were they to compell a Gentile to sweare by them yet as Augustine determineth it is lawfull for a Christian recipere ab eo juramentum in Deo suo c. to receive an oath of a Gentile by his god to confirme some covenant or contract se Gentilis obtularis se facturum if the Gentile doe of himselfe offer it Lyran Tostat. QUEST XXV Whether a Christian may compell a Iew to sweare by his Thorah which containeth the five bookes of Moses VPon this occasion how farre a Christian may compell another of a contrary religion to sweare as a Jew or Turke Tostatus bringeth in divers questions which it shall not be amisse here briefly to touch as first whereas it is an usuall thing with the Jewes at this day to sweare upon their Thorah which is nothing else but a volume containing the five bookes of Moses yet bound up in silke and laid up very curiously in their Synagogue whereout they use to read the lectures of the Law the question is whether it be lawfull for a Christian Judge to urge a Jew to take his oath upon his Thorah for upon the Gospels he will rather dye than take an oath For the resolution of this doubt divers things are to be weighed and considered 1. That there is great difference betweene the Idols and 〈◊〉 gods of the Heathen and the Jewes Thorah for this 〈◊〉 a part of Gods word and containeth nothing but the truth and it is all one as if the Jew did lay his hand upon the Pentateuch or five bookes of Moses as any Christian may take his oath upon the Gospels or any other part of Gods word 2. And like as a Christian laying his hand upon the Gospels doth not 〈◊〉 by the bookâ— for 〈◊〉 were unlawfull in giving the honour due to the Creator unto a creature but hath relation unto God whose verity and truth is contained in that booke So a Jew swearing upon his Thorah yet sweareth by God the Author of the Law and in so doing sinneth not 3. Yet it may so fall out that a Jew may sinne in swearing upon his Thorah as having an opinion that all the contents of that booke as namely the ceremonials are yet in force which are abolished in Christ and yet the Judge may not sinne in requiring the Jew to sweare upon his Thorah for he doth not consider of those things quae sunt in voluntate agentis sed de ipso actis which are in the minde and intent of the doer but of the act it selfe therefore the act of it selfe being lawfull a Jew may be required to doe it Sic Tostat. qu. 14. QUEST XXVI Whether a Iew may be urged to sweare in the name of Christ. BUt as the Jew may be urged to sweare upon his Thorah which they hold to be a booke of truth as Christians doe yet the case is not alike if a Christian should compell a Jew to sweare in the name of Christ for although Christ be in deed and in truth very God yet the Jewes hold him to be worse than any Idoll and therefore the Jew in taking such an oath should doe against his conscience and consequently commit a great sinne or if a Jew should require a Christian to sweare by the name of Christ whom he holdeth to be no God nor yet a good man therein the Jew should also sinne against his conscience for it skilleth not a thing to be so or so indeed dum aliter concipiatur as long as a man otherwise conceiveth and is perswaded in his minde Tostat. qu. 15. QUEST XXVII Whether a Saracene may be urged to sweare upon the Gospels or in the name of Christ. NOw although a Jew cannot be compelled without sinne to sweare in the name of Christ whom he holdeth worse than an Idoll or upon the Gospels which they thinke containe nothing but fables yet the reason standeth otherwise for a Saracene or Turke he may be required to sweare in the name of Christ or upon the Gospels And the reason is because the Saracens have a good opinion of Christ and beleeve that he was sent of God and that he was a great Prophet and a good man and for the most part they doe assent unto the Gospels and beleeve that Christ spake the truth And therefore they in taking such an oath doe not against their conscience and therein sinne not Now if it be objected that the Saracens differ more from the Christians than the Jewes and therefore can no more lawfully take an oath in the name of Christ than the Jewes the answer is that although the Jewes consent with the Christians touching the canonicall bookes of the old Testament as the Saracens doe not yet as touching Christ they doe totally dissent from the Christians and so doe not the Saracens Tostat. qu. 17. QUEST XXVIII Whether a Christian may sweare upon the Iewes Thora BUt it hath beene before shewed that a Jew may be without sinne urged to sweare upon his Thora which is nothing but the Pentateuch containing the five bookes of Moses another question is moved whether a Christian may safely take his oath upon the Jewes Thora And that it is not lawfull so to doe it may be thus objected 1. It is a sinne Iudaizare to Iudaize to doe as the Jewes doe as to be circumcised to observe the Jewish Sabbath and such like But to sweare upon the Thora is to Iudaize that is to doe as the Jewes doe Ergo c. Answ. 1. To Iudaize is not simply to doe that which the Jewes doe but that which they alone doe and none other as to beleeve that which they only beleeve as that the ceremonies of the Law are still in force or to doe that which they only doe as to be circumcised and to abstaine from certaine kinde of meats as Saint Paul chargeth Saint Peter that he compelled the Gentiles Iudaizare to Iudaize concerning their meats for he did eat with the Gentiles before the Jewes came and afterward he withdrew himselfe from them otherwise to beleeve as the Jewes and others also beleeve and to doe likewise as to hold the world to have beene created the Israelites to have beene delivered and all other things in the Scriptures to be true as they are there set downe this is not to Iudaize 2. So because the Thora which is the Pentateuch is not only received of the Jewes but of the beleeving Gentiles and the truth of the Law we subscribe unto as well as the
charge and government with Moses Num. 11. of which number were Eldad and Medad Gloss. interlinear But this cannot be for those seventy Elders were appointed after the campe was removed from Sinai and pitched in Kibrath Hattavah which was the next station beyond Sinai Numb 33.16 But now the Israelites remained at mount Sinai 2. Some are of opinion that these seventy Elders were appointed when Iethro gave counsell to Moses that is six out of every tribe which make 72. but the even number is set downe Simler But those Captaines over the people which were chosen according to Iethro his direction were heads over thousands hundreds and fifties chap. 18.25 they were then more than seventy 3. Neither were these seventy such as before time the people had chosen out for their Rulers answerable unto the number of soules that went downe with Iacob into Egypt as Calviâ— seemeth to thinke for it seemeth that before Iethro gave that advice to Moses there were no such Governours and Rulers over the tribes because Moses then needed not to have wearied himselfe in hearing their causes himselfe alone 4. Wherefore these were no speciall Elders that before were elected and chosen out but such as Moses did single out upon this occasion out of the more honourable sort of the people and therefore they are called vers 11. eetzilee separated or selected And Tostatus holdeth this as a reason because the word Elders ziene in the Hebrew hath no article set before it as is usuall in that language when any speciall persons of note are named But though his reason doe not alwayes hold yet his opinion seemeth of the rest to be most probable Tostat. qu. 3. QUEST III. Why Moses went up into the mount alone Vers. 2. ANd Moses himselfe alone shall come neere to the Lord c. 1. Here are three degrees or orders appointed to be observed in their comming neere unto God the people stand farre off and come not neere at all Aaron and his two sonnes and the seventy Elders ascend with Moses to some part of the mountaine but Moses himselfe only goeth up unto God vers 12. Calvin Lippoman 2. Rabanus maketh this morall application of it that as the seventy Elders went not up with Moses so unusquisque perpendat discrete vires suaâ— ut ultra non praesumat that every one doe discreetly examine his strength and not presume beyond his knowledge 3. For the mysticall sense Procopius maketh Aaron here a type of Christ who stood aloofe off and contemned not our humane nature sed descendens ad nos inter nos moratur but descending dwelt among us c. But this application can in no wise be fit that Aaron should be here a type of Christ who went not up unto God but Moses did for who should have freer accesse unto God than our Mediatour and intercessor therefore Moses here rather signifieth the Law which is perfect and pure in it selfe yet is not able to bring us to God as these ascended not with Moses but were left behind Simler QUEST IV. Whether all the people in generall were assembled Vers. 3. ANd all the people answered c. 1. Sometime the whole congregation is understood to be the Elders only and principall men that stand for the rest of the people as chap. 12.3 the Lord biddeth Moses to speake to all the congregation and yet he onely spake unto the Elders vers 21. But here we rather understand that all the multitude was called together for as we reade that when the Law was confirmed and ratified the whole assembly came together not only the Elders and Officers but even their children and wives yea the strangers unto the hewer of wood and drawer of water Deut. 29.10 11. so was it requisite that at the first receiving of the Law all the whole multitude should come together to give their generall consent 2. If it be objected that it was not possible that so many hundred thousand as there were in Israel could assemble in such sort to heare the voice of one man we may either say that God might give an extraordinary strength unto Moses voice that it might be heard round about Tostatus Or though all the people were not within hearing themselves at once yet one might receive it from another and so give their consent or one company might succeed another to heare Oleaster QUEST V. Why the Lord requireth the peoples consent to his Lawes Vers. 3. ALL that the Lord hath said will we doe 1. Though God might by his soveraigne right impose what Lawes he thought good without the peoples consent because they were bound to obey whatsoever the Lord commanded yet the Lord thought good to require their consent because otherwise they might be lesse culpable if they had not obeyed those Lawes which were thrust upon them against their will 2. And although they had twice before chap. 19.8 and 20.19 promised their obedience yet that was but in generall before the Lawes were published and therefore it was necessarie that a particular consent should be had now unto the severall Lawes which were propounded 3. God knew before they would consent but that was not sufficient unlesse they also expressed it themselves that they might afterward be left without excuse Tostat. 4. The people are to be commended for their readinesse but yet they knew not how impossible it was to keepe the Law and therefore cannot be excused of rashnesse Iun. Of this sudden promise of obedience which the Israelites had soone forgot Hierome thus writeth Melius est non promittere quam promissa non facere c. It had beene better for them not to have promised at all than not to performe their promise And Gregorie herein compareth the Jewes unto Locusts Subiâ—o saltuâ— daâ—tes protiâ—â—s ad 〈◊〉 codemes c. Which doe of a sudden give a spring and forthwith fall upon the ground againe QUEST VI. What Lawes they were which Moses wrote in a booke Vers. 4. ANd Moses wrote all the words of the Lord. 1. R. Salomon thinketh that Moses first rehearsed and afterward wrote the whole booke of Genesis and all Exodus unto this place But this cannot be 1. The Rabbin himselfe thinketh that Moses rose the next day and built the Altar how could he then write these two bookes without a great miracle in one day which we are not without great necessity to bring in to make or devise miracles where no cause is were great presumption Lyran. 2. It is said he wrote all the words of God and so consequently only the words of God but the history of Genesis and Exodus containe many things beside the words of God therefore there was no cause either to rehearse or write all the contents of these two bookes Tostatus 2. Cajetanes opinion is with whom consenteth Osiander that Moses did write all the former Lawes contained in the 21 22 23. chapters and the ten Commandements beside with all those Lawes set
effect that the two sides meeting together in the corner should come out as twinnes and againe it is said that these boords should be as twinnes but now these of themselves were not twinnes but joyned with the other side corner-boords 3. Cajetane thinketh that they had onely frusta assuta certaine peeces joyned to below and above where the boords were closed together as twinnes 4. Oleaster therefore among other giveth this as the most probable sense that they should be as twinnes that is rotae duplicatae all double ut anguli essent crassio◠〈◊〉 abstrusiores that the corners might be thicker and closer from looking in So Vatablus translates Gemini erunt inferni They shall be double below and double above that is thorowout QUEST XXI Of the order and number of the bars Vers. 26. THou shalt make five bars of shittim wood 1. Some thinke that these five bars were all in one row one following in the end of another But this cannot be 1. For one order or ranke of bars had not beene sufficient to keepe the boords together in every part above and below they being ten cubits high 2. The five bars one running into another along the sides which were twentie cubits long must be of the length of foure cubits but the breadth being but ten could not receive so many barres being put one to another and yet all these barres must be supposed to be of the same length and measure because no difference is made Tostat. quaest 12. 2. Rab. Salomon thinketh that there were five barres on a side in three ranks two above and two below one joyning at the end of another and the middle barre went thorow from one end to another and of this opinion seemeth Lyranus to be Simlerus Borrhaiâ—â— But there can be no reason yeelded why there should be but one barre in one ranke and two in another neither is it like that any one barre was twentie cubits long for then it had beene subject to breake in sunder and it had beene unfit for the length to be reared and transported 3. Marbachius thinketh there were fifteene barres five in a side in as many ranks But it is not like that any the bars were so long to reach from one end to another 4. Therefore Tostatus opinion is more probable who saith that these quinque vectâ—s were quinque vâ—ctium ordines five ranks of bars So also Montanus and Iosephus saith that these bars were five cubits long a peece so that there were no fewer than foure bars in a ranke in the sides of twentie cubits long which there being five ranks come to twentie bars on one side and twentie of another and in the end which was ten cubits having but two bars in a ranke there must bee ten in all so the whole number of bars in the end and sides was fiftie QUEST XXII Whether the middle bar went thorow the boords within Vers. 28. ANd the middle barre shall be in the middest of the boords c. 1. The Latine translatoâ— understandeth this of all the bars Qui mittentur per mediaâ— tabulas They shall goe thorow the middle of the boords So Cajetane understandeth that quilibet vectis iret medius c. every barre should goe in the middest that is thorow the breadth of the boords But the text is against this sense which speaketh but of one middle barre 2. Lyranus and Montanus Borrhaius Simlerus Marbach Pelargus are all of opinion that the middle barre went thorow the middest of the boords within being hid in the boords But this is not like 1. Because all these barres were to goe thorow the rings but this middle barre needed no rings if it pierced the boords running thorow them 2. Neither was there any use of laying the barres over with gold if they were hid 3. Beside it would have beene a great weakening to the boords to be bored thorow chap. 13. Tostatus 4. And the boords must be supposed to have beene of a very great thicknesse whereas they were all drawne with eight oxen and carried in foure chariots Numb 3.6 and 7. Iun. 3. The usuall reading is The middle barre shall goe thorow the middest of the boords as if they had gone thorow some other way than the other But the true reading is The middle barre shall be in middest of the boords going thorow c. so that the place is onely described when this middle barre shall be set just in the middest 4. Wherefore this barre is said to be in the middest not in respect of the thicknesse of the boords but of their length the foure other ranks of bars should bee two above and two below and this third in the middest of the length of the boords Tostat. qu. 13. Iun. 5. Osiander thinketh that this middle barre was the sixth and that there were five beside But the text speaketh but of five in all vers 26. 6. Cajetane thinketh that these bars went on the inward side of the boords because they were laid over with gold But Lyranus and Montanus thinke more probably that they were on the outside and the plaine side of the boords which was the fairer to be within So also Iunius And though they were without yet they were to be laid over with gold as the boords were on both sides and so the first five curtaines though they hung over on the outside were of the same worke which that part was which covered the top and was seene within QUEST XXIII Of the mysticall sense of the boords with their sockets and bars COncerning the mysticall application of the boords with their sockets and bars I will omit the curious allegories of the Fathers 1. Prosper by the boords understandeth the Apostles which were as pillars of the Church 2. Rupertus by the boords would have signified the Pastors of the Church by the bars Divitum potemium subsidia the helpes and supplies of the rich and mightie whereby the other are upheld and maintained 3. Beda by the boords deciphereth the Apostles the bases or sockets are Libri legis Prophetarum the books of the Law and the Prophets Vectes quinque sunt libri Mosaicaelegis are the five books of Moses law c. 4. Gregorie Quid per tabulas nisi Apostoli extensa â—â— mundum praedicatione dilatati What is understood by the boords but the Apostles which were spread abroad by their preaching thorow the world 5. But these things may thus better be applied The boords which as pillars stand up are understood to be the faithfull and beleevers which are as pillars in the Temple of God Apocal. 3.12 The bars are the Pastors and Ministers given for the edifying of the Church by whom the whole bodie is coupled together Ephes. 4.12 Christ hee is the foundation upon whom all the building resteth as the Apostle saith Other foundation can no man lay than that which is laid which is Iesus Christ 1 Cor. 3.10 Marbach Pelarg. QUEST XXIV Of the vaile
ointment the graces and gifts of Gods spirit which should be shed upon the faithfull the Romanists then in consecrating Chrisme mixed with balme to anoint their Bishops and Priests se veteris legis sacerdotes non ministrâ—s Christi profitentur doe professe themselves to be Priests of the Law nor Ministers of the Gospell Gallas And after this manner doe they consecrate their Chrisme first the mitred Bishop muttereth certaine charmes and inchanted words over the Chrisme and then bloweth upon it and after him come in their order twelve Priests standing by who likewise breath over the Chrisme then the Bishop useth certaine exorcismes with prayers wherein he maketh mention of Moses Aaron David the Prophets Martyrs praying that this Chrisme may have power to conferre the like gifts as they had Then he putteth to a little balme and at the last boweth himselfe to the Chrisme with these words Ave sanctum Chrisma All haile holy Chrisme The like doe all the Priests in their order and so they make an Idoll of their Chrisme ex Gallasio But thus to consecrate their Chrisme they never learned of Christ nor his Apostles Saint Iohn sheweth what is the ointment and anointing of Christians Yee have an ointment from him which is holy 1 Epist. 2.20 And vers 27. The ointment or Chrisme which ye received of him dwelleth in you c. and the same Chrisme or ointment teacheth you all things c. Wee have received no other ointment or Chrisme of Christ but the graces of the Spirit which are bestowed upon the faithfull 6. Morall Observations 1. Observ. To come to the Sacraments with prepared affections Vers. 19. AAron and his sonnes shall wash their hands and feet thereat when they goe unto the Altar This washing of the hands and feet teacheth men ut cautiore cura actus suos cogitatus discutiant c. that they should carefully examine and purge their acts and thoughts and so come to be made partakers of the holy Sacraments remembring what Saint Paul saith 1 Cor. 11.29 He that eateth and drinketh unworthily eateth and drinketh his owne damnation Beda This washing of the hands and feet therefore sheweth with what preparation and diligent examination we should come into Gods presence Augustine saith well Si macula in veste aut corpore apparet non audes intrare si vero sordida mens conscientia nihil times c. If there be a spot in thy body or rayment thou darest not goe in but if thy minde and conscience be filthy and uncleane thou fearest nothing c. Thus the Preacher admonisheth Take heed unto thy feet when thou entrest into the house of God Eccles. 4.17 By the feet he understandeth the affections wherewith the soule is carried as the body with feet 2. Observ. Against the contempt of the Ministerie Vers. 32. YE shall not make any composition like unto it Which therefore is commanded that holy things be not prophaned Neve Ecclesiasticum Ministerium ludibrio contemptui hominum exponatur And that the Ecclesiasticall Ministerie be not exposed to the scorne and contempt of men Lippoman As it is in the Psalm 105.15 Touch not mine anointed and doe my Prophets no harme Which sheweth their great prophanenesse who both speake and thinke basely of the Ministers of the Gospell and despise the vocation of the Ministery and hold it as a base thing wherein men doe bewray their prophane and unbeleeving heart who can have no great hope of salvation despising the meanes whereby they should be brought thither 3. Observ. Against flattery in giving divine titles unto men Vers. 37. YOu shall not make any composition like this perfume Precibus landibus Divinis non debemus uti in adulationibus humanis Wee must not use the praises of God in humane flatterings Gloss. ordinar As the people that gave applause unto Herod saying it was the voice of God and not of man Act. 12. Basil also giveth this note Quicunque bene agit Deo non sibi adscribat He that doth well let him ascribe it unto God and not to himselfe And so accordingly I yeeld unto thy divine Majesty most gracious God and heavenly Father all bounden thankes through our blessed Lord Christ Jesus that it hath pleased thy divine goodnesse thus far to strengthen and assist mee thy unworthy servant and weake instrument in this worke trusting to the same gracious helpe for the finishing and accomplishing of the same to thy glory Amen The end of the first booke of the second part or tome of this Commentarie upon Exodus THE SECOND BOOKE OF THE SECOND PART OR TOME OF THIS COMMENTARIE UPON EXODVS VVherein is shewed the practice and execution of the Lawes and Ordinances before prescribed VVhich consisteth of the Israelites disobedience to the Morall law in their apostasie and falling away to idolatrie and their obedience afterward upon their reconciliation to the Ceremonials In the willing offerings of the people toward the Tabernacle the diligence of the workmen in making it the faithfulnesse of Moses in the approbation of their worke and the erection of the Tabernacle VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. REVERENDO IN CHRISTO PATRI AC DOMINO D. THOMAE DIVINA PROvidentia Episcopo Londinensi Diocesano suo salutem in Christo sempiternam ANni jam sexdecim Reverendissime Praesul ex eo tempore effluxerunt cum Synopsis mea quae tum primò in lucem prodiit tuae censurae judicio à Reverendissimo Archiepiscopo Caniuariensi commissa commendata fuerit Vt primae illae lucubrationes meae te facilem Censorem in venerunt sic posteriores istae te ut spero aequum judicem reperturae sunt Cum Ambrosio hoc libere profiteor Malo tuo corrigatur judicio siquid movet quà m laudari à te quod ab aliis reprehendatur non est longi subsellii ista judicatio facile est tibi de nostris judicare Dicam jam paucis quid à me in hoc opere praestitum sit In tribus maximè me compendio commodo suo consuluisse prospexisse lector inveniet Primò dum varias authorum sententias de gravissimis quaestionibus interse comparo simul uno intuitu oculis subjicio labori suo in posterum hac ex parte parcet qui hosce nostros commentarios legere dignetur Deinde cum authores illi varii unde haec nostra desumpta sunt vix possint pretio 50. librarum comparari rationem me sumptuum habuisse judicabit lector humanus cùm centesima parte venalis sit hic liber Tertiò cùm collatis inter se discrepantibus plurimorum sententiis illam calculo meo passim comprobaverim quae ad veritatem proxime accedat hîc adjutum se sentiet judicium confirmatum qui huc animum applicet altero jam praecunte viam monstrante Atque haec feci ut Augustinus Hieronymo in eorum
gratiam â—uibus aut non vacat propter alia negocia aut non valent propter alienam linguam tam multa legere cognoscere Video tamen qualescunque mei conatus fuerint illos omnibus non comprobari Alii scriptis nomen meum lacerant alii verbis in libros meos invehuntur quod dudum expertus sum studiis conatibus Alii se mihi minime favere prodiderunt tanquam nimiam meam ut credo incusantes diligentiam Sedista me non movent utcunque mihi iniqua mensura metiantur homines obliti illius praecepti non sit in te mensura major nec mensura minor quod fit ut commode quidam interpretatur quando aut plus donatur rebus quam merita deposcunt vel subtrahitur rebus quod debetur Aequissimum retributorem Servatorem meum Optim Maxim expecto qui Apostolos suos fidelesque omnes servos istis verbis erigit consolatur Gaudete c. quià multa est merces vestra in coelis Ista inquam mihi parum molesta sunt neque ab incepto itinere revocabunt Ad scribendum fateor me primò impulit juveâ—ilis fervor scribentem aluit proficiendi spes nunc scribendo proficienti aliorum proponitur quaeritur commodum Militem pugnantem mori Episcopum orantem gloriosum est si optionem mihi dare dignetur misericors Deus inscripturas me commentantem scribentem diem meum extremum obire mihi in votis est Denique cum Apostolo laetus pronuncio Nullius rei rationem habeo neque vita mea mihi chara est ut peragam cursum meum cum gaudio ministerium quod accepi à Domino Iesu. Tibi vero sat scio humanissime Domine ministrorum studia grata sunt accepta tam in scriptores quà m concionatores qui gregi pascendo operam dant te clementem mitem fore speramus qui ipse in hoc genere exercitatus es Isto modo non oculi solum nostri sed animi in te erecti erunt re ipsa experieris quod olim scripsit Hieronymus ad Theophilum Tu offers osculum illi colla submittunt exhibes militem ducem impetras quasi unus in pluribus es ut sis unus expluribus Sic locus ille sublimis quem possides non tam tibi dignitati erit quam tu illi ornamento ut bene Ambrosius Dignum est ut dignitas sacerdotalis primò noscatur à nobis deinde servetur Et recte iterum Hieronymus Minus est tenere sacerdotium quà m mereri Sed vereor ne tuae reverentiae gravioribus negotiis occupatae si isto modo pergerem molestiam facesserem sic tibi felicem rerum omnium prosperum successum precatus in Domino desino importunae meae rusticitatis veniam petans sic lineolis bisce exitum dabit Hieronymi sententiola Haec ad brevem lucubrationem celerisermone dictavi c. quod idcirco dixi ut qui non ignoscat ingenio vel ignoscat tempori Dat. Barleae summo mane 5. Calend. Maii. Tuae reverentiae observantissimus Andreas Willet CHAP. XXXI 1. The Method and Argument THis second booke sheweth the execution of the Lawes prescribed unto the people in the former booke of this second part or tome which execution consisteth in the declaration of the peoples disobedience to the Morall law and their falling from God by their idolatrie with their â—â—conciliation to chap. 35. And of their obedience to the ceremoniall prescriptions touching the erecting of the Tabernacle with the parts ornaments and services thereof in the six last chapters In the former of these is set forth the sinne of the people chap. 32. then their reconciliation chap. 33. and afterward the renuing of the covenant and the restoring of the Law written in the tables of stone chap. 34. In the second is declared 1. The readinesse of the people in offering their gifts toward the making of the Tabernacle chap. 35 36. 2. The diligence of the work-men in framing all things according to the patterne chap. 36 37 38 39. 3. Moses approving of the worke chap. 39. vers 33. and the erecting and setting up of the Tabernacle chap. 40. But first of all the Lord giveth certaine caveats and provisions to be observed before they should settle themselves toward this worke in building the Tabernacle and they are two which are contained in this chapter the first concerning the work-men and instruments by whom this worke should be undertaken to vers 12. the second of the time that during this businesse the Sabbath notwithstanding should be kept to vers 18. First concerning the work-men three things are declared 1. Their vocation and calling who they were whom the Lord had called and appointed Bezaleel vers 2. and Aholiab vers 6. 2. Their gifts whereby they are made able and fit for this worke are rehearsed vers 3 4 5. 3. Their worke is appointed which is either of the Tabernacle it selfe vers 7. or of the things which belonged to the Tabernacle vers 8 9. or of the instruments necessary for the service thereof the Priests apparell anointing oile and perfume vers 10 11. Secondly they are charged to keepe the Sabbath vers 13. which charge is renued vers 16. enforced by three reasons 1. From the end it is a signe betweene the Lord and them vers 13. 2. From the punishment of death threatned to the transgressors vers 14 15. 3. From Gods example that rested on the seventh day vers 17. Then followeth the ratification of all this the delivering of the tables unto Moses whereby all before delivered unto Moses is warranted confirmed and as it were sealed 2. The divers readings Vers. 7. The Tent of the meeting together I.V. better than the Tabernacle of the meeting together A. or the Tabernacle of the Congregation B.G.P. or the Tabernacle of the Covenant L.C. or the Tabernacle of the Testimonie S. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hel moghed the Tent of meeting together Vers. 10. The garments of the ministration and the holy garments for Aaron G.B.I.C.A.P. not the ministring garments of Aaron L.S. for here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bigdhe twice repeated is omitted or the vestments wherein the things remaining are wrapped up V. for here wrapped up is added the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharad signifieth to remaine but shered is a ministery or service See afterward qu. 9. 3. The questions discussed QUEST I. How the Lord is said to call Bezaleel by name Vers. 2. BEhold I have called by name Bezaleel 1. After that the Lord had made an end of shewing unto Moses all things belonging to the Tabernacle which he would have made lest Moses might have beene troubled how to finde workmen to undertake such a curious and cunning worke the Lord preventeth this doubt of Moses and telleth him that he had provided such as should take it in hand Tostat qu. 1. 2. And he saith
to the passions and affections of men yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is convenient to understand of God who seemeth to repent and change sinâ— motu quod nos sine motu nostri non possumus facere without any motion or passion at all which wee cannot doe without passion Iun. Wee could not understand how the Lord turneth from his wrath unlesse the Scripture should speake to our capacitie Pelarg. 2. So indeed the Lord is immutable and unchangeable in himselfe but Dicit se mutâ—re sententiam non in homines sed in opera quae mutata sunt He is said to change his sentence not toward men but in respect of the workes or things that are changed For God is not angrie with men but with their sins which ceasing to be nequaquam pâ—nit quod mutatum est God punisheth not that which is changed Hierom. God is said to repent cum rem mutet consilium non mutet when he changeth the thing not his counsell Gloss. interlin 3. But it will bee said that God is here changed indeed that whereas hee purposed to destroy Israel at once yet he doth it not at Moses intercession It may bee answered 1. That God here had determined no such thing sed loquebatur per modum optantis but he spake after a wishing manner let me alone Tostat. qu. 20. 2. We must understand that the divine sentence is of two sorts one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a condition such was the proclamation against Niniveh that within fortie dayes they should be destroyed and the message sent by Isaiah to Ezekiah that he should die for in these sentences there was a secret condition included in the one of the Ninivites repentance in the other of Ezechiahs intercession so there is here a condition understood that the Lord would bee intreated by Moses The other kinde of sentence is absolute without any condition such was the decree for the destruction of the old world by water and of the overthrow of Pharaoh and his host in the red sea Bâ—â—rh QUEST XL. Whether Moses at this time was kept in suspense or indeed obtained pardon for the people Vers. 14. REpented of the evill which he threatned to doe unto his people 1. Some thinke that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be admitted because Moses obtaining nothing at this time but at his second intreatie as is shewed in the end of the chapter Et nullo accepto veniae responso suspensum venisse And that he came downe in suspence having received no answer for any pardon Calvin Gallas But it is not like that Moses would have given over and gone away till he had knowne the Lords minde in part 2. Iunius thinketh that Deus distulit donec Moses vidisset God onely deferred his sentence till Moses had seene what might bee done with the people and consilium fustinuit suspended his counsell But the Text sheweth more that God at Moses request actually repented of the evill which hee had threatned Moses therefore is here put out of doubt for that that the people at this time should not be destroyed 3. Cajetan thinketh that Moses onely intreated quod non tunc fiat punitio quam populus meretur that the people at that time be not punished as they deserved But Moses reasons tend to that end that the people at all should not utterly be destroyed because of Gods promise made to Abraham Isaak and Iacob and so much he obtained 4. But Oleaster goeth somewhat too farre that Moses did not onely intreat God not to punish sed ut cum poenite at voluisse punire but that he would repent him that hee had purposed to punish But that had beene too great boldnesse in Moses to have presumed so farre and it was enough that he by his prayer obtained a pardon of that great punishment 5. Wherefore Moses obtained only by his prayer now at this time that the Lord mitigated his sentence neâ— totum populum per dere velir that he would not destroy the whole people Marbâ—ch and hee only repenteth of the evill which was threatned that is ne totaliter deleret that hee would not wholly destroy them yet God might not withstanding consume them per partes by parts as hee did afterward in the desart for if Moses had obtained an absolute and generall pardon hee needed not have sollicited the Lord againe as he did in the end of the chapter nay he continued his supplication unto God for the people fortie dayes and fortie nights Deut. 9.29 Tostat. qu. 20. QUEST XLI What was written in the tables of stone Vers. 15. THe tables were written c. 1. Some Hebrewes thinke that beside the morall Law which consisted of ten Commandements there was written the exposition as a commentarie of the Law But that is not like 1. Because the Commandements being certaine evident and knowne principles grounded upon the light of nature needed not to receive any exposition by the Law-giver himselfe but afterwâ—rd the same were explaned and amplified by Moses 2. If there had beene any such exposition Moses when hee declared to the people the ten Commandements Deut. 5. would not have omitted them being a part of Gods writing 3. Seeing the tables were to be kept in the Arke never to be brought into the peoples sight it was requisite if there had beene any such exposition that it should have beene set downe in some of Moses bookes that the people might have taken knowledge thereof Tostat. qu. 22. 2. Therefore there was no such exposition nor any other thing written in the tables beside the ten Commandements 1. Not because as some thinke there were yet no other lawes delivered to the people for it is evident that Moses before hee came downe from the mount when the Lord had uttered with his owne voice the ten Commandements received also other lawes judiciall and ceremoniall of the Lord as they are set downe chap. 21 22 23. and writ them in a booke and read them to the people Exod. 24. therefore other lawes were given before to Moses before hee came downe with the tables of stone 2. And the reason which Isidore giveth why the ten Commandements were there only written is both curious and without ground Vt per eundem numerum figura crucis exprimeretur that the figure of the crosse might be thereby expressed for the Roman X signifieth ten and doth also represent the figure of the crosse for neither doth this figure in the Hebrew tongue signifie ten neither was there any such figure written in the tables 3. These reasons rather may be yeelded why the morall precepts only were written in these tables 1. Because these onely the Lord pronounced with his owne mouth the other were delivered by Moses 2. The morall precepts are most evident and manifest as grounded upon the light of nature 3. They were so pronounced as that all the people were witnesses thereof and therefore least exception could be taken
unto them Tostat. quaest 21. QUEST XLII Why there were but two tables neither more nor fewer THe two tables c. The reasons why there were two tables were these 1. Because if all the Commandements had beene written in one table of stone it would have beene too large and so too heavie and cumbersome for Moses to beare whereas being now divided in two they need not bee so great in thicknesse or bredth and so were more portable for Moses that he might carrie them without a miracle which some Hebrewes vnnecessarily conceive for they being tables of stone in forme and fashion made like unto writing tables but larger not thicke or grosse but plaine and of no great thicknesse but so much as might suffice for the depth of the letters might well bee taken up and borne in Moses hand 2. But the speciall reason of this division of the tables into two is to distinguish the Commandements which concerned our dutie toward God and the other towards our neighbour The first being written in one table and the other in the second Tostat. qu. 23. QUEST XLIII How the tables were written on both sides Vers. 15. THey were written on both sides 1. R. Salomon thinketh that each table was so written that the letters might appeare on both sides and so be read indifferently on each side But this opinion is improbable for two unlikely things are here presupposed one that the stone whereof the tables were made was transparent that what was on the one side written might be discerned on the other and beside whereas the letters appearing on the backside must be read backward these letters by another miraculous worke must on both sides appeare all one 2. Lyran. Tostatus and Lippoman thinke that the tables were written each on both sides as in the first table there might be the three first Commandements which Tostatus maketh but two graven on the one side and the fourth on the other so in the second foure on the one side and two on the other which he divideth into three or he thinketh that the same Commandements might be written on the inside and repeated againe on the outside So also Gallasius aversa adversa parte scriptas fuisse that they were written on the neare and ofward side both of them such writing the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written behinde and before But the words of the text will not beare this sense for thus the tables should have been written on their foure sides whereas it is said they were written mishene on the two sides 3. Therefore the meaning is no other but this that these tables were written on the two sides namely the two inward or foresides And so Oleaster noteth by the signification of the word gheber which he pronounceth without any asperation at all eber which signifieth properly not the side but the forepart because so the word ghabar or abar signifieth to goe over or passe on before So also Vatabluâ— translateth ab utraque faecie on both the foresides And thus the writing might better be preserved one table lapping over another like unto a booke Oleaster But this further may be gathered that these tables were written full within that no spare place was left which signified that the Law of God was perfect Et nullum locum nobis relictum aliquid addendi That no place was left for us to adde any thing to his Law Simler QUEST XLIV Why the tables are called the worke of God Vers. 16. ANd these tables were the worke of God and this writing was the writing of God 1. Some Hebrewes thinke because it is said before vers 15. that they were written and here againe mention is made of the writing that the first writing was of the Commandements only the second was the exposition of the Commandements But that there was no such exposition is shewed before quest 41. 2. But in that the tables are said both to be the worke of God and writing of God to signifie that God both prepared those tables and was the writer also he was both artifex tabularum scriptor the workman of the tables and the writer Cajetan The second tables were factâ— opere Mosis made by Moses workmanship and written onely by God Tostat. qu. 23. 3. And whereas they are said to be Gods worke we are not to thinke with some that these tables of stone were of purpose now created of God anew Vocatur factio Dei non creatio sed delatio The worke of God is not said to bee the creation but the fashioning and preparing of them Tostat. 4. And this was not done by the worke of Angels as Tostatus thinketh aut scalpello non calamo or was graven with a knife not written with a pen Cajetan For the Lord needed no such instruments but it was written with the finger of God chap. 31.8 that it as Ambrose expoundeth Spiritu suo dedit legem He gave his Law by his Spirit whereby it is written in the fleshie tables of our hearts See more chap. 31. vers 18. QUEST XLV How many precepts each table contained COncerning the order observed in the writing of the Commandements in the tables there are divers opinions 1. Some thinke that the negative precepts were written in one table and the affirmative in another But this cannot be admitted for these causes 1. There are but two affirmative precepts the fourth concerning the Sabbath and the fifth Honour thy father and mother so it would follow that two precepts should onely be in one table and eight in another and so the one table must needs be very large â—he other very little 2. Thus also the precepts which concerne our dutie toward God and the other belonging to our neighbour should bee mingled together 3. And the greatest inconvenience of all is that the order of the Commandements should be inverted and that they were not written in the same order wherein they were delivered Tostat. qu. 24. 2. Rab. Salâ—mon and so also Iosephus doe thinke that five Commandements were written in the first table and five in the second and to the foure first they joyne the fifth Honour thy father c. in the first table But by this meanes the precepts of divers kindes which command love toward God and our neighbour should be put together which are better distinguished into two tables 3. Tostatus with other doe distinguish the Commandements well in respect of the tables placing in the first those which containe our dutie toward God and in the second those which are to bee practised toward our neighbour but the Commandements he rightly divideth nor making of the two first but one and so counting but three in the first table and dividing the last into two which is but one But these two points are handled before at large that it were superflous to treat of them here againe the first quest â— 10. generall before the Commandements chap. 20. and the second quest 1.
before and this were but one Simler But the contrary appeareth Deut. 9.20 4. Therefore these may be the causes why Moses prayeth againe 1. The Lord granted before that he would not destroy all the people at once sed 〈◊〉 ex inâ—ervallo vel per partes but whether he would doe it in continuance of time and as it wore by peecemeale hee knew not which he prayeth for here Lippom. 2. And there might be other sinnes as well as this for the which the Lord should be angry with them as Deut. 9.18 he saith he prayed and fasted because of all their sins Tostat. 3. And now he prayeth not only for the turning away or judgements but that the Lord would be againe fully reconciled unto his people and restore them to their former state and condition of favour Simler 4. And he prayeth not only for the pardoning of their temporall punishment but against everlasting death which sinne deserveth Osiander QUEST LXXVIII What booke it was out of the which Moses wisheth to be raced Vers. 32. IF thou wilt not race me out of the booke which thou hast written 1. By this booke R. Salomon understandeth the booke of the Law as Deut. 33.4 Moses commanded us a Law hee desireth if the Lord were purposed to destroy the people that his name should not be mentioned in the Law nor he taken to be the Law-giver for to what purpose should he be spoken of as a Law-giver unto that people which was not Contra. But this is not the meaning 1. Because the bookes of the Law were not yet written Moses therefore would not desire to be raced out of a booke which was not 2. Neither would Moses aske that of God which was in his owne power to doe now Moses did write the booke of the Law and he might have left out his owne name if he would 3. Againe Moses setteth against this great benefit the safety of the people the greatest losse which he could have but this had beene no such great losse unto Moses not to have his name remembred in any such written booke 4. Moses here useth a disjunctive speech Doâ— this or else race mee c. but if he meant the racing of his name out of the booke of the Law there had beene no disjunction at all for one had followed upon the other for if Israel had beene destroyed neither should Moses have written the booke of the Law which was only given unto Israel for it had beene in vaine to give Lawes unto a people that were not 5. Moses also speaketh of a booke which God had written now Moses writ the booke of the Law the ten Commandements only were written with Gods hand Tostat. quaest 41. 2. R. Abraham Francus who writeth upon Aben Ezra understandeth the racing out of this booke of the death of the body and he addeth further that there is quaedam rota coelestâ—â— a certaine celestiall wheele wherein are many starres which worke by their influence upon those iâ—â—eriour bodies and by the moving of this wheele death or life is caused so that thus he would interpret Moses speech Cause me by the motion of this wheele to dye But seeing the motion of this wheele which he imagineth is the naturall cause as he supposeth of life and death Moses could not dye naturally before his time came and if now he should have died it had beene not a naturall death but supernaturally caused by God therefore not by the motion of any such wheele Tostat. ibid. 3. Hierom also differeth not much from this former opinion in substance understanding Moses desire of death in this life he wisheth Perire in praesentiam non in perpetnum To perish for the present not for ever But whereas the Lord afterward answereth Moses Whosoever hath sinned will I put out of my booke vers 33. it followeth that they which sinne not that is without repentance are not put out of that booke but all as well the righteous as unrighteous the just and the sinners are subject to this temporall death therefore Moses speaketh not of that 4. Hierom hath beside another opinion for upon that place Psalm 69.28 Let them bee put out of the booke of life neither let them bee written with the righteous he inferreth that God hath two bookes viventium justorum of the living and of the righteous that was the booke of the living In quo ante adventum Dei Prophetae Patriarchae scripti sunt Wherein the Prophets and Patriarkes were written before the comming of God in the flesh the other wherein the faithfull are written whereof our blessed Saviour speaketh Rejoyce because your names are written in the booke of life and of the first Moses saith he speaketh in this place So some doe understand this booke in the same sense with Hierom of the booke of Gods Covenant which hee made with Israel out of the which the Gentiles were excluded of which mention is made Ezech. 13.9 where the Lord saith that the false Prophets shall not be written in the writing of the house of Israel So Moses desireth here not to be counted of the family of Israel wherein all the Prophets and Patriarkes were written But if Israel had now perished the booke of Gods Covenant with Israel likewise should have beene no more remembred therefore it had beene superfluous for Moses to desire to be raced out of that booke And againe the booke of the living mentioned in the Psalme is the same with the booke of life spoken of Apocal. 3.5 I will not put his name out of the booke of life In which booke of life not only the Prophets and Patriarkes before Christ but all the faithfull before and since are written 5. Cajetane understandeth it De libro principatuâ— in hoc mundo Of the booke of principality and preeminence in the world for it is decreed with God as in a booke Quod isto vel illi principentur in hac vita That such or such shall beare rule in this life And so Moses desireth to lose his principality and government which the Lord promised him that hee would make of him a great nation c. But whereas they which sinned only are taken out of this booke of life and yet many wicked and evill men are governours in the world it cannot be meant of any such booke or decree of principalitie or government 6. Oleaster by this booke thinketh to be understood the booke of the acts and doings of the righteous which is mentioned Iosh. 10.13 and 2 Sam. 1.18 But there are many righteous men whose names and acts were not written in that booke which is now thought also to be lost therefore it had beene no great matter for Moses to wish to be put out of that booke 7. Burgensis maketh foure bookes of God 1. One is the booke of life wherein only are written the names of the Elect that are ordained unto life as when souldiers are written in the muster booke which are pressed
Then there is declared how forward they were in offering both what was brought not only gold and silver and precious stones but other things of lesse price as rams skins badgers skins and by whom they were offered by the men women and Princes to vers 30. 3. Then the institution of the workmen is expressed 1. Who they were 2. What gifts they were indued with 3. To what end not only to worke themselves but to teach others vers 35. 2. The divers readings Vers. 22. Hookes or buttons earings rings and studded girdles I. better than rings and chaines B. or rings and bracelets G.L.S.C. or rings and aprons A. the ornaments of the nether parts it is not like they offered such the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chumaz which Iunius interpreteth cingula◠bullatas studded girdles here and Numb 31.50 Vers. 34. Both him and Aholiab c. that is God hath called both him and Aholiab Iun. So also the vulgar Latine putteth it in the accusative likewise A.P. better than in the nominative as V.B.G.S.C. For so it hath no grammaticall construction with the precedent sentence 3. The questions discussed QUEST I. Why the precept of keeping the Sabbath is so often inculcate Vers. 1. IT shall be unto you the holy Sabbath of rest unto the Lord. 1. Cajetane thinketh that this is the reason why the precept of the Sabbath is here iterated because Moses propositurus ceremonialia being to propound ceremoniall Lawes beginneth with the chiefest of them which is concerning the Sabbath But the preamble vers 1. These are the words which the Lord hath commanded that ye should doe them sheweth that Moses speaketh not only of ceremoniall but morall duties also which were to be done and performed by them Marbach 2. But there are two reasons of this repetition one lest they might thinke that they might intermit the rest of the Sabbath because of the workes of the Sanctuary for the which reason this precept was urged before chap. 31. Iun. Marbach Pelarg. 3. The other reason is because this precept religionis caput totum Dei cultum continet c. doth in a manner containe the head of religion and the whole worship of God because upon the Sabbath they were taught their whole duty toward God therefore the neglect thereof would tend to the ruine and decay of all religion Gallas Simler 4. And this precept is so often inculcate to admonish us Primo omnium Dei regnum quarendum esse That first of all we must seeke the kingdome of God Osiander QUEST II. Whether it were simply forbidden the Israelites to kindle fire upon the Sabbath Vers. 3. YOu shall kindle no fire thorowout all your habitations c. 1. The Hebrewes were so strict in keeping the very letter of this Law that they thought it not lawfull to strike fire out of a stone or iron nor to light a candle but for the sicke nor to put out a fire and if they made a fire to warme them by they were not to kindle it with bellowes but with reed Oleaster And therefore the Jewes used to hire Christians to make their fires upon the Lords day Lippomnn But this their superstition was convinced by their owne practice in the Tabernacle where the Priests did keepe fire on the Lords day upon the Altar which was never to goe out 2. Some of our owne Writers thinke that by this they were forbidden to make a fire ad calefaciendum to warme them by And therefore the man that gathered stickes upon the Sabbath day was stoned to death Gallas But seeing the Sabbath was made for man that is for his good not for his hurt there was no doubt but in extremity of cold for the preservation of their health it was lawfull for them to warme them at the fire the man was put to death for gathering stickes not for kindling of a fire and he did it with an high hand that is of an obstinate minde as may be gathered Numb 15.30 3. Some thinke that only such kindling of fire is forbidden ex quo lucrum sperari posset whereof they made gaine as in furnaces and forges Vatab. But the words are generall that not only in their shops and forges but thorowout all their habitations they should not kindle a fire 4. Therefore I preferre rather Cajetanes opinion that it is not simply forbidden to kindle a fire but relativè ad coquendum with relation to the seething and dressing of their meat which asked much businesse and great preparation they were to prepare their meat the day before Exod. 16.23 which shewed a difference betweene the Sabbath and other festivall dayes wherein it was lawfull for them to dresse their meat as in the Pasch chap. 12.16 5. R. Abraham Aben Ezra did hold it lawfull to kindle a fire upon the Lords day to warme them by though not to dresse their meat whereupon the other Rabbines would have pronounced him an Heretike and they writ a booke against him under the name of the Sabbath as though the Sabbath it selfe had spoken against him But as herein Aben Ezra did hit upon the meaning of the Law yet he was deceived in another point that though it were not lawfull to kindle a fire upon the Sabbath from the rising of the Sunne to the setting thereof yet they might doe it in the night before But they used in the account of their feasts to begin from the evening before as they began the feast of unleavened bread upon the 14. day at even Exod. 16.18 They observed then their feasts according to the naturall day which contained both the day and the night not after the artificiall from Sunne to Sunne Tostat. qu. 1. 6. This precept of not kindling a fire upon the Sabbath must be understood extra casum necessitatis beside the case of necessity Marbach For otherwise to kindle a fire to dresse meat rather than to starve and to comfort the sicke was not forbidden 7. It is added thorowout their habitations that is their private dwellings for otherwise in the Tabernacle they did kindle a fire and doe other bodily workes which concerned the service of God Tostat. quaest 1. QUEST III. Why the Lord would have his Temple built sumptuously Vers. 5. LEt him bring an offering to the Lord gold silver c. 1. Moses to shew his faithfulnesse in executing Gods commandement neither adding thereto nor taking any thing therefrom repeateth in these chapters this and the rest following almost the same things verbatim which were prescribed before to be made concerning the Tabernacle chap. 25 26 27 28. Gallas And therefore the Reader is to be referred to the large treatises and questions there handled if he desireth in any thing to be satisfied 2. The people then had both silver and gold and other jewels which they brought out of Egypt with them neither had they bestowed all upon the golden Calfe 3. It so seemed good unto God that his Tabernacle should be builded sumptuously
is the man whom thou directest O Lord and who will not stirre 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
bell Iudaic. cap. 6. Lib. 3. de sacri vestib cap. 5â— Quaest. super Iudic. qu. 41. Riber lib. 3. de sacr vestib c. 10. Tostat. qu. 2. Plinie lib. 37. cap. 6. 1. The Rubiâ— or Sardiâ—â— 1. The Topazâ— 3. The Carbuncle or Chrysolite â— The Emraud or Smaragd 5. The Saphir 6. The Diamond 7. The Turkeis Riber lib. 3. c. 1â— 8. The Achate 9. The Amethyst 10. The Beryll 11. The Onyx or Sardonyx 12. The Iasper The twelve stones in the high Priests pectorall compared with the twelve stones Apocal. 21.19 Lib. 3. de vit Mosis Lib. 3. de Antiq. cap. 4. Harmon in 1 Sam. cap. 28. quaest 5. 1.2 qu. 102. ar 5. ad 9. Suidas in dictum Ephod Lib. 3. de sacr vestib cap. 12. 2 King 22. 1 Sam. 23.9 Matth. 5.40 1 Sam. 1. Quaest. 119. in Exod. Quaest. 120. 〈◊〉 Exod. Homil. 6. in Levit De bel Iudaic. lib. 6. cap. 6. Riber de vestib sacr l. 3. cap. 14. 1 2. qu. 102. art 5. ad 9. Galath 3.27 Ephes. 6.14 2 King 12.2 How far the Surplice may be used tolerated in divine service Lib. 3. de saâ—r 〈◊〉 â— 1â— Athenaeus 〈…〉 cap. 1â— Cael. lib. 6 〈◊〉 In regist lib. 1. cap. 24. I. I.B.C. I.A. S.A.V. I.A.C. B.G.V. B.G. cum caeter Quaest. 114. Quâ—st 125. â—â— Exod. 1.2 qu. 103. â— 3. ad 8. Libel de victiâ—â— Lib. 4. de sacrif cap. 1. Basil. de vera Virgin Quaest. 127. in Exod. Lib. 1. Moral cap. 40. Quaest. 1 29. Heb. 13. â—â— Lib. 2. epistol epist. 3. Serm. 2. 3. de purific â—eat Mariae Levit. 10.3 1. p.q. 43. ar 3. in Cor. Gods blessing upon Ministers sonnes Distinct. 56. c. 2. 1 Tim. 3.3 B.G.I. cum cater B.I. cum cater B.I. cum caeter B.G. cum caeter G.I. cum caeter B. G. cum caeter I.B. cum caeter B. G. V. I. Ioseph lib. 3. de Antiquit. cap. 5. Lib. â— de bell Iudaic. cap. 6. Quast 173. iâ— Exod. Reconcil Lib. 6. de bâ—ll Iud. cap. 6. Iosephus lib. 6. antiquit cap. 2. Quest. 134. in Exod. Lib. 2. super Ioan. In apparat lib. de mensur sacru Amos 8.5 Reconcil Of the myrrh Of Cynamom Calamus Cassia Athenaeus lib. 1â— cap. 14. Quaest. 135. in Exod. What is meant here by stranger or strange thing Of stacte Of onytha Of galbanum Of frankincense Lib. Moral c. 39. Epistol 40. Apolog. 〈◊〉 Luk. 6.23 Act. 10. â—4 De dignitat Episcopal c. 2. Ad Pammach cap. 3. I.V. I.B.G. 〈◊〉 cater Quaest. 18â— iâ— Exod. In Ezech. cap. 20 Advers hâ—res lib. 4. cap. â—â— 1.2 qu. 100. ar 5. ad 2. Lib. 4 cap. 30. Lib. 1. super Ioâ—â— cap. 11. De â—ugâ— sâ—cul cap. 3. In Esaiaâ— cap. â—4 See more of this question quâ—st 6. generall in cap. 20. pag. 311. 1.2 qu. 98. ar 2. in Cor. Deut. 7.7 and chap. 9.5 De verb. Apost ser. 6. Matth. 22 2â— Luke 11.20 Thâ—â—phys in 11. Luc. Epistâ—â— 60. Lib. 5. quâ—st 〈◊〉 Deuter. Lib. 1 Office â—r Bernard 〈◊〉 B.G.L. B.V. B.I. cum cater I.S.A. A great error in the Latine text I.A. I.A. B.G. cum caeter Homil. de prâ—dâ—tion Iucta Quaest. 141. in Exod. Epistol 56. Lib. 1. mirabil sacr Script c. 25. Epist. 36. lib. â— Epistol 22. q. 168. ar 2. in Cor. ad 2. In Dan. 9. Greg. 9. moral cap. 11. Cont. Iulian. li. 5. Hom. 21. supeâ— Ioan. In 5. Isaiâ— Cont. Iusâ—an li. 5. In Dan. cap. 5â— Lib. 3. de spirit sâ—nct cap. 2. Lib. 22. cont Faustum Manicheum Hieron ad Fabiolam In Psal. 73 2.2 qu. 10. ar 3. Quaest. 145 in Exod. Synops. Contr. â— qu. â— Hieronym Algâ—sia 1. p.q. 24. ar 1. in cor 1. p. qu. 24. ar 1. 3. In Psalm 69. Ex Epistol Agathon ad Const. In 14. Marc. 1 Pet. 2.19 Epist. Iud. v. 7. Naâ—â—m 1.9 1 Sam. 26. â— Sermon de ira Gregor in Pastor p. 3. cap. 23. Cyril lib. 6. super Ierem. c. 5. 1 Iohn 3.9 1. Moral cap. 5. Serm. 30. super cantic Matth. 17.21 I. I. B.G. cum caeter I.B.G. cum caeter I.B.G. c. I.V. Lib. 4. super Ierem. cap. 36. Iohn chap. 7. See more hereof chap. 13. qu. 14 Quast 15◠〈◊〉 Exod. Quaest. 155. Matth. 10.29 1.36 q. in 1 Cor. 9. art 2. 1 Tim. 4.5 The Hebrewes fables August de essent Diviâ—â—tat Cyril lib. 13. Thesâ—â—ri Malach. 3 1â— Isai. 45. 1 2. Genes 2â— Matth. 17. Bern. Serm. 32. In Psal. 118. Lib. 9. super Ioan. cap 36. Lib. 3. cont Gent. cap. 63. Quâ—st 154. in Exod. Quâ—st 154. Quaest. 154. in Exod. Iob 19.26 1 Cor. 13.13 Hom. 4. de incomprehens natura Dei Super Ioan. lib. 9. cap. 36. Cyril ibid. Ioâ— 14.9 Heb. 1.3 Isai. 6.1 Hierom. Damascu â—â— verb. Isaia Thom. super Iob cap. 19. lect 2. How we shall see the Angelâ— in the next life Luk. â—9 9 2 King 6.17 1. 〈◊〉 qu. ar 1â— in Coâ— In Psal. 11â— Matth. 5. Serm. â—1 Advers hâ—res Valentin lib. 4. cap. 37. Super Joan. lib. â— cap. 22. Cyrill ibid. Bernard ibid Lib. â— dâ— Triâ—iâ— cap. 16. Chrysost. â—bi suprâ— Alcuin ibid. Quast 71. 〈◊〉 ibid. Ad Paulinâ—â— de videndo Deo 2.2 qu. 171. ar 2. in Cor. R. P. his Apologie pag. 204 205. 1. p. qu. 12. art 11. in Cor. Ibid. ubi supra De incomprehensib Dei natur hom 4. Super Joan. lib. 1. cap. 12. In Psal. 119. In Isaiam cap. 1. 1 part qu. 2. ar 11. in Cor. Lib. 2 de Trinitat cap. 16. Episâ—â—l 112. Gen. 32.30 Iud. 13.21 Lib. 4. advers haeres Valentin cap. 37. Lib. de bon mor. cap. 12. Quaest. 154. In Serm. de Spirit sanct In Matth. cap. â— In Ecclesiast cap. 12. Quaest. 154. in Exod. In oration de composit disserâ—ndâ— ratione Matth. 17.2 Rom. 9 2 Tim. 2.19 Ezech. 18. Rom. 9.23 Epist. 84. ad Demetriad Lib. de grat liber arbit In quâ—stionib super Epist. ad Rom. qu. 338. Lib. 2. de imagin cap. 8. I. I.V.G. I. B.G.A.P. I.G. Cont. Julian lib. 9. 1. Iehovah 2. eel strong 3. Mercifull â— Gracious 5. Slow to anger 6. Abundant in kindnesse 7. Abundant in truth 8. Reserving mercie to thousands 9. Forgiving iniquitie c. 10. Epithetâ— Where see both of the reading and meaning of these words 11. Epithetâ— visiting iniquitie 1 King 20.42 2 Cor. 11. Lectio 1. Lib. 3. cont Iulian August qu. 158. Quast 151. 〈◊〉 2. in cor 2.2 qu. 10. arâ— 9. in Cor. Quast 160. in Exod. Mark 2. â—â— In primum Regum cap. 11. 2 Cor. 3. Lect. 2. Homil. 12. in Exod. In Psal. 118. In Psal. 118. Heb. 2.14 4.15 Luk. 1.47 I. I. L G. 1 Tim. 5.8 Genes 41.42 Genes 43.34 Ioh. 17. 2 Tim. 3. 1 Tim. 2.8 â— Cor. 1.30 Iohn 6.39 Rom. 10.4 Ezech. 36.27 Heb. 4.15 I.B.G. I.P.C.B. Lib. 3. de antiq cap. 7. Lib. de mensur sacrâ— de 〈◊〉 Montan. ibid. de minch Lyran. in Exod 25.39 Annot. in Ezech. 45.12 2 Cor. 9.6 â— A.P.V.G. Epist. 204. ad Donatum Ioh. Epist. 2. v. â— 1 Tim. 18. Eccles. 4.17 1 Corinth 1â— 33.40 See more of this matter chap. 39. doct 2.6 Act. 3.21 Matth. 17.21 2 Cor. 15.9 Psalm 123.2 * That he which sâ—â—leth onely to satâ—â—fiâ—â—h 〈…〉 for it by the fundamenâ—all lawes of 〈…〉 is evident 〈…〉 and 〈◊〉 law books as is weâ—l knowne to those whâ—câ— professe the law
forth in the 12. and 13. chapters and his reason is because it is called the booke of the covenant but the covenant betweene God and his people pracipuâ— consistit in dâ—câ—m praceptis chiefly consisteth in the ten Commandements Contra. The covenant here made with the people was that speciall bond wherewith the Israelites were obliged and tied unto God more than any people beside and this was the bond of the Ceremoniall and Judiciall lawes for the Morall law is grounded upon the Law of Nature and all people are bound to obey it so that if the Israelites respâ—erent pracepta ceremonialiâ— judicialia nullum foedus magis cum eis esset quà m cum aliis gentibus should have refused the ceremoniall and judiciall precepts there had beene no more covenant made with them than with other nations Tostat. Therefore it is not necessary to comprehend in this place under this covenant the Morall law but such peculiar precepts as onely concerned Israel 3. Wherefore it is more probable that those words of God which Moses did write were only the Judiciall and Ceremoniall lawes rehearsed in the three former chapters and not the ten Commandements of the Morall law for these reasons 1. Moses writeth the same Lawes which he had rehearsed vers 3. But he rehearsed only the Judicials and Ceremonials which he had received of God and were not yet published he needed not rehearse the ten Commandements which the Lord had pronounced with his owne mouth therefore them he writ not Marbaâ—h 2. The ten Commandements were first written by the Lord himselfe in two tables of stone as the Lord himselfe telleth Moses vers 12. therefore seeing the Lord purposed to give the Morall law written with his owne hand it is not like that he would command Moses to write it before for Moses did not write this booke of his owne minde but by the Lords direction Lippom. Pellican Gloss. interlin and Augustine quaest 89. QUEST VII Whether Moses rose up the next morning Vers. 4. ANd he rose up early 1. Cajetane thinketh that this was not the next morning because it is not said the next morning and that some time came betweene the publishing of the lawes and this morning wherein Moses wrote the said Lawes But Cajetanes reason is but weake for Gen. 19.27 it is said Abraham rose up in the morning which was the next morning though it be not so expressed and the like may be found in other places And the Lawes which Moses did write might be finished in one day so that there is no necessity to imagine any longer time to come betweene 2. Rupertus thinketh that this morning was upon the 50. day when the Law was delivered But that is not like for that morning there was thunder and lightning and the sound of a trumpe chap. 19.16 so that all the people was afraid it was then no time to build an Altar or to doe those other things here described they were all attent then and prepared to heare the Lord. Beside Rupertus must hold this chapter wholly to be transposed to maintaine his opinion which is shewed before qu. 1. not to be so 3. Therefore this is like to have beene the very next morning as thinketh R. Salomon Lyranus and Tostatus and Gallasius useth this reason Verisimilius est Moseâ—â— haâ—d diâ— distulisse haue gratiarum actionem It is more like that Moses would not long deferre this thanksgiving c. QUEST VIII Whether there were 12. pillars beside the Altar Vers. 4. ANd set up an Altar and twelve pillars c. 1. Some thinke that Moses erected twelve Altars But beside that this is against the letter of the text which speaketh but of an Altar Lyranus It had beene dangerous to have made so many Altars to sacrifice upon which might have beene an occasion to draw the people to superstition as though they were not to sacrifice all to the same God Tostat. 2. Some thinke that this Altar was set up upon twelve stones which were taken according to the number of the twelve tribes Cajetan Ferus As Elias built an Altar of 12. stones representing the 12. tribes 1 King 18.20 Lyran. Osiander And Ioshua made an Altar of 12. stones which were brought out of Jordan Iosh. 4. And the signification hereof was this that the sacrifice made upon that Altar consisting of 12. stones was for the benefit of the 12. tribes and that as those 12. stones made but one Altar so the 12. tribes belonged unto one God Tostat. Contra. 1. The word used in those two places given in instance is abaâ—iâ—â— which signifieth stones which were gathered together to make one Altar or heape but here the word is mâ—â—zabah which is a pillar so called à standâ— because it standeth alone and is erected and set up as a monument neither is it said here that Moses made an Altar of these pillars as Elias did of those stones 2. And againe the signification is more full to erect an Altar by it selfe which was a type of Christ our true Altar and the pillars by themselves that so both the parties Christ on the one part and the people on the other here contracting and making a covenant might be the better thereby prefigured Iun. 3. Therefore because they are said to be 12. pillars not stones it is like they were set up apart as more conspicuous monuments representing the 12. Tribes And this is more consonant to the text that saith Moses set up an Altar and 12. pillars which the sense will give to be beside the Altar especially seeing the perfect distinction athuah commeth betweene and divideth the sentences Iun. Vátab 4. And there were foure kindes of these pillars 1. Some served as memorials of the death instead of their sepulchers as Iacob erected a pillar for Rachel Genes 35. 2. Some pillars served for Altars as Iacob set up such an one in Bethel and powred drinke offerings upon it Genes 35.16 3. Some were superstitious pillars consecrated to Idols such the Israelites were forbidden to make Levit. 26.1 4. Some pillars were used as monuments and remembrances of some notable thing done in that place where they were pitched as was the pillar which Iacob erected Genes 28.18 Tostat. quaest 5. And of this sort was this pillar QUEST IX Whether the names of the Tribes were written in these stones Vers. 4. TWelve pillars 1. Some thinke that the names of the 12. Tribes were graven in these pillars Borrh. And this opinion may be thought more probable both because a better remembrance might have beene kept by this meanes in the writing of their names than otherwise and afterward the names of the 12. Tribes were graven both in the two onyx-stones which the high Priest did beare in his Ephod upon his shoulder six in one stone and six in another and in the 12. precious stones inclosed in the breast plate Contra. 1. The memoriall of this solemne sacrifice might very well be kept only by the sight of