sorted that to the first belong foure prescribing our dutie toward God to the second six touching our neighbour the last Thou shalt not covet c. being but one intire precept as is shewed in the places before quoted QUEST XLVI Whether the writing of the tables were the first writing in the woâ—ld Vers. 16. ANd the writing c. Ferus inferreth upon this Quòd Deus fuerit primus author scripturae literarum c. That God was the first author of writing and letters 1. Because Cadmus that is said to have invented the letters among the Greekes was long after in the time of Othâ—â—iel one of the Judges and Nicostrata or Carmentis which found out the Latine letters was in the time of Iair another of the Judges 2. And it was fit that no other should be the author of so profitable a thing but God for there is nothing that bringeth us neerer to the knowledge of God than writing therein is contained the historie of things past and present and the declaration of things to come And thereby God speaketh unto us and declareth his will 3. So this is the third gift that God hath given unto man to bring him to the knowledge of himselfe the first is to meditate in the minde of God the second to expresse the meditation of our minde by speech the third to commit to writing sic Ferus Wherein as Ferus in some thing collecteth well that the invention of the Hebrew letters was more ancient than the times of Cadmus or Carmentis and that so profitable an invention came from God yet two things hee affirmeth the one being uncertaine whether this invention proceeded from God mediaâ—ely or immediately the first is more probable as other arts of graving and working in brasse and such like were invented by men Gen. 4. yet through Gods gifts the other is untrue that this writing of the tables was first of all for before this chap. 24. it is said that Moses wrote all the words of the Lord in a booke And although Moses is held to have beene the most ancient writer in the world as is proved before qu. 7. in 2. Exod. yet it is like and verie probable that letters and writing were in use before Moses time as is likewise shewed before quest 13. upon the second chapter QUEST XLVII Where Ioshua stayed all the while Moses was in the mount Vers. 17 ANd when Ioshua heard c. 1. It is evident that Ioshua went not up with Moses into the top of the mountaine for then he should have heard what the Lord had told Moses concerning the making of the golden Calfe which he was ignorant of as it appeareth afterward by his speech to Moses Ferus 2. But whether hee returned to the camp or not during this space of fortie dayes and fortie nights some make it doubfull as Hugo de S. Victor because onely in ascensu descensu legiturfuissaecum Mose he is read to have beene with Moses in his going up and comming downe yet it is evident by thâ—se reasons that Ioshuah all this while returned not to the camp 1. Seeing Ioshua met Moses in the uppermost part of the hill when they had no sight of the camp but onely heard a noise a farre off as the next words shew it had beene too laboursome for Ioshua everie day to goe downe and come up againe so high into the hill 2. He not knowing the time of Moses returne by this meanes might have missed of him and so failed in his attendances Tostatus qu. 25. 3. If Ioshua had beene in the camp he could not have beene ignorant of that which was done there as it appeareth he was by his speech to Moses Iunius Cajetan 3. Therefore Ioshua stayed in that place where Moses left him when he was called up into the thicke cloud Ioshua followed Moses up still into the hill after Aaron and his two sonnes and the Elders were departed chap. 24. and when Moses was called up after six dayes into the top of the hill there Ioshua stayed where hee had stood waiting with Moses But how Ioshua was occupied these fortie dayes and nights is not expressed nor whereof he lived he might feed of the Manna which might fall also in that place Tostatus Without eating any thing it is not like hee continued as Moses did such a miracle would not have beene omitted as it is so written of Moses QUEST XLVIII Whether Ioshua first heard the noise Vers. 17. ANd when Ioshua heard the noise c. 1. Tostatus here noteth that Ioshua first heard the noise and shouting because it is likely he was quicker of hearing than Moses who was now 80. yeares old and Ioshua about 39. or 40. But seeing Moses immediately maketh answer that it was not the noise of warre in the host it seemeth that his eare was not heavie in that he discerned the noise what it was and Moses must bee supposed to have beene verie deafe that could not heare such a confused noise and shouting the reason why Moses though he heard the shouting as well as Ioshua yet first spake not was for that he had revealed nothing yet to Ioshua concerning the sinne of the people Iosuae verba indicant silentium Mosis Ioshuahs speech declareth Moses silence Lippoman 2. Lyranus thinketh that Moses discerned of the noise what it was propter vivacitatâ—â— sensus c. because of the quicknesse of his sense in his old age for being 120. yeares old his eye was not dimmed nor his naturall force abated Deut. 34.7 But although Moses at these yeares had fresh and quicke senses it is not like that they were more lively than Ioshuahs at halfe his yeares 3. Tostatus thinketh that Moses immediately after Ioshuahs speech did not discerne the noise but after some pause as they went on still walking he perceived more But in that Moses maketh answer unto Ioshuah it seemeth there was no long pause made but that Moses in the same place having listened with his eare gave judgement of the noise 4. The verie cause therefore why Moses ghessed right what this noise meant was for that God had revealed to him before what the people had done Moses pramonitus intelligebat quid sonus populi vociferantis portenderet Moses being premonished did understand what the noise of the people shouting out did portend Lippom. Gallas Lyranus also toucheth this reason QUEST XLIX Why Moses anger was kindled at the fight of the Calfe and not before Vers. 19. AS soone as he came neere c. he saw c. so Moses wrath waxed hot c. 1. Gallasius thinketh that Moses Satis ira accensus audita populi defectione was sufficiently angrie and moved already as soone as he had heard that the people had fallen away and that this anger was more increased by that which he saw But although Moses when the Lord told him what the people had done was inwardly grieved yet seeing the Lord so much provoked to anger
not to them 2. The time was not yet come for the expelling of the Canaanites for then it was unlawfull for them to make league with them as the Israelites answer the Gibeonites Iosua 9.7 wherefore the times must be distinguished Muscul. 3. All this was done not without Gods speciall direction who moved these confederates to assist Abraham being a stranger in the land and of no great power Calvin 4. The Hebrewes also thinke that those three were of Abrahams faith and worshippers of God and that Abraham therefore made a league with them QUEST X. By what authority Abraham waged battell Vers. 14. WHen Abraham heard that his brother was taken c. The question is by what authority Abraham addresseth him to battell 1. Neither was the authority of Maâ—re Escol and Aver Lords of the Ammorites sufficient for they were all subjects to the King of Elam vers 4. Neither did the King of Elam take unjust warre in hand as some thinke for he came to suppresse rebels vers 4. 3. But wheras there are three things required to make just warre a good cause a good affection in following it and lawfull authority Abraham had all these his cause was good to redeeme his brother Lâ—t whom the enemie had unlawfully taken captive being a stranger and not accessary to the Sodomites rebellion thus the Wise man saith Wilt thou not preserve those that are laid to be slaine Prov. 24.11 Againe Abrahams affection was good he sought not to make himselfe rich neither did he seeke himselfe in this businesse vers 22. but the glory of God his authority was also from God as Melchisedeck saith That God delivered his enemies into his hand vers 20. And Abraham was now in right though not in possession the King and Lord of this Countrey whereof the Lord would aforehand give some testimonie as Moses by slaying the Egyptian did manifest his calling Exod. 2. Muscul. 4. And whereas he recovered not onely Lot but the rest of the Sodomites this also was done by the Lords direction because he had reserved them to a greater punishment Muscul. but these particular actions are not to be drawne into example but must be discerned from the generall duties of Christians QUEST XI Of the City Dan. HE pursued them to Dan c. 1. For the situation Dan bounded the land of Palestina on the North as Bersabe on the South it was planted at the foot of Libanus where was the spring head of the floud Jordan Iunius it is distant from Sidon 35. miles and therefore it is said to bee farre from Sidon Iud. 18.28 2. It is famous for many acts and exploits there done both good and bad there Ieroboam set up his golden calfe 1 King 12. there Peter uttered that excellent confession of Christ Matth. 16.13 and the woman was healed of her bloudy issue Perer. 3. It was first called Leshem Ios. 19.47 or Laish Iud. 18.28 then Paneas after that Caesaria Philippi by the Tetrarch Philippus and lastly Neronia by Agrippa in the honour of Nero. 4. But whereas this place was called Dan long after Moses time Iud. 18.18 I thinke it probable that Ezra or some other of the Prophets inspired of God that did digest the Scriptures into order did insert these names into the story which were not knowne to Moses for the better evidence thereof But that Ezra did write the Scriptures anew which should be burned when the City was taken as thinke some of the fathers Iraeneus Tertullian Clem. Alexandrini seemeth to be farre otherwise and but a fable borrowed from counterfeit Ezra lib. 2. cap. 14.44 For Daniel being in captivity maketh mention of his reading of Ieremies prophecie Dan. 9. which then was not perished and our Saviour saith Moses writ of him Ioh. 5. But if Moses works were utterly perished and Ezra had renewed them Ezra not Moses had written of him Ezra might restore the holy bookes defaced in continuance of time to their former perfection but wholly write and compose them againe he did not QUEST XII What number Abraham taketh with him Vers. 15. HE and his servants divided themselves c. 1. Abraham armeth his owne servants and such as were borne in his house which would be more trusty and faithfull to him Eugubin 2. He taketh 318. persons which were not the chiefe captaines onely and under them a great number of Souldiers beside as Iosephus but these were the whole number which he tooke with him yet were they not all his house for there were women and children and aged persons beside 3. Rupertus allusion here to the 318. fathers in the councell of Nice assembled against Arrius is farre fetcht and his application of the Greek numerall letters T.I.H. the first to betoken the Crosse the other two the name Iesu is also impertinent seeing Moses did write in Hebrew not in Greeke 4. The Hebrewes conceit also is vaine that Abraham had none but Eleazar his servant with him the letters of whose name make 318. QUEST XIII Abrahams policie in battell Vers. 15. DIvided themselves by night 1. Abraham who was before in Egypt so timorous that fearing to be killed he desired his wife to dissemble her selfe yet now is so emboldned that he dare with a small company set upon foure Kings so that Abraham might here say with David that God did teach his fingers to fight Psal. 144.1 Calvin 2. Abraham againe sheweth here the practice of that saying of the Wise man by counsell make warre Prov. 20.18 for he both divideth his company and setteth upon them in the night so did Gideon Iud. 7.16 and Iosua 10 9. so David came upon Saul in the night 1 Sam. 26.11 Muscul. 3. He taketh his owne servants and the servants of his confederates Iunius and overtaketh the enemie the fifth night and surpriseth them being weary of their journey secure unarmed and like enough also drunken Iosephus QUEST XIV Of Hoba Vers. 15. HOba It was the proper name of a place not an Epithite given to Dan as R. Salomon thinketh it signifieth culpa a fault because Dan afterward was faulty in idolatrous worship for here this Choba is described to be on the left hand of Damascus 2. Hierome saith that this Choba in his time was a village where certaine Hebrewes dwelt of the heresie of Ebion which retaine all the precepts of the law 3. But it is most like to be Opoton in Phenicia Iunius and so some Latine texts for Choba read Phenice QVEST. XV. Of the Valley of Sheveth Vers. 17. THe valley of Shaveh c. 1. This is not that Shaveth mentioned vers 5. that was beyond Jordan this on the hither side not farre from Sodom Mercer 2. Hierome thinketh it was a Vally so named of the City Shaveh which was situate in a Plaine not farre from Sodome where the Emims dwelt vers 5. which name it retained still in his time 3. Botehardus thinketh it was the same Valley where Sodome and Gomorrhe were
Such things as went before as The occasion which was their grievous oppression in Egypt chap. 1. The preparation of the instruments of their deliverance of Moses chap. 2 3 4. and Aaron chap. 4. with their message to Pharaoh chap. 5 6. The meanes procuring their deliverance those ten severall plagues which were sent upon Egypt described from chap. 7. to chap. 12. 2. Their deliverance it selfe consisting of their Departure out of Egypt with the manner thereof and institution of the Passeover chap. 12. and their going forward in their journey c. 13. Their passing thorow the red sea with the destruction of the Egyptians chap. 14. Their thanksgiving chap. 15. â— In the constitution of the Church is set forth 1. The provision of things necessarie for them as 1. Their foode chap. 16. and water for their thirst chap. 17. 2. Defence from their enemies as the Amalekites chap. 17. 3. A politike order set for government c. 18. 2. The prescription and promulgation of lawes Morall chap. 20. with the preparation thereunto chap. 19. Judiciall belonging to the policie of the Common-wealth chap. 21. to 24. Ceremoniall touching The sacred things of the Tabernacle chap. 25.27.30 The Tabernacle it selfe c. 26.27 The Ministers of the holy things the Priests and Levites Their institution with their holie garments chap. 28. Consecration ch 29. The workmen and instruments chap. 30. 3. The execution and practice of their people partly in Their disobedience to the Morall law in their apostasie and idolatrie chap. 32. with their reconciliation chap. 33.34 Their obedience concerning the ceremonials Of the people in bringing stuffe to make the Tabernacle and other holy things chap. 35.36 Of the workmen in making all things according to the patterne chap. 36. to 39. Moses in approving the worke chap. 39. and disposing it chap. 40. 3. Certaine generall questions out of the whole booke explaned QUEST I. Concerning the inscription of the booke THis booke is called in Hebrew of the first words velle shemoth that is and these are the names of the Greekes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus of the miraculous going of the Israelites out of Egypt Simler The inscription of the bookes of Scripture is of three sorts for it is taken either from the persons that wrote them as the bookes of Esay Ierem. c. or whereof they be written either in generall as the bookes of Ioshuah and of the Judges or in part as the bookes of Samuel or else from the things entreated of as the booke of Leviticus Numbers c. or of the first words of the booke as Genesis is called of the Hebrewes beresheth in the beginning Leviticus veâ—â—kra and he called c. which are the first words of the text and so also is this booke named as is said before Iun. and the reason of it may be this because where the writer of any booke of Scripture left it without name they of elder time for reverence and religion sake did forbeare to give it any title Simler QVEST. II. Of the computation of yeeres comprehended in the storie of Exodus COncerning the continuance of time and number of yeeres which are comprehended in this booke they are found to be 142. as may bee thus gathered From the death of Ioseph to the birth of Moses are yeeres 60. from the birth of Moses unto the departure of Israel out of Egypt are yeeres 80. chap. 7.7 from the departure of Israel thence unto the Tabernacle erected was one yeere chap. 40.17 Iun. These two latter numbers are certainly gathered out of the Scripture only the first may be doubted of which is thus also warranted all the time of the peregrination of Abraham and his seed in Egypt and Canaan maketh 430. yeeres Exod. 22.40 this time beginneth when Abraham was called out of his countrie and 30. yeeres was run at the birth of Isaack who at 60. begat Iacob Gen. 25.26 who at an 130. went downe into Egypt unto Ioseph Gen. 47.9 who being then 39. yeeres old and dying at an 110. Gen. 50.26 lived after that yeeres 71. then put hereunto 80. yeeres of Moses age all maketh joyning the summes of 30.60.130.71.80 together yeeres 371 there remaineth then the summe of 59. yeeres or 60. to make up the whole summe of 430. yeeres QUEST III. Whether Moses were the writer of this booke NOw that Moses was the pen-man and writer of this booke the spirit of God being the author and inspirer thereof it is diversly evident 1. for Moses testifieth of himselfe that he wrote all the words of the Lord Exod. 24.4 which are contained in this booke 2. The Scripture so divideth the bookes of the old Testament that they were written either by Moses or some other of the Prophets Luk. 16.31 3. Our Saviour alleaging a certaine place out of this booke doth call it the booke of Moses Mark 12. 26. Have you not read in the booke of Moses so also Luk. 20.37 And that the dead shall rise againe even Moses shewed it beside the bush when he said c. QUEST IV. Whether Moses Iudiciall lawes do now necessarily bind the Civill Magistrate BUt whereas in this booke divers both morall ceremoniall and Judiciall lawes are prescribed whereof the two first there is no question but that the one doth bind us still and the other is abrogated only concerning the Judicials of Moses it is controverted whether Christian Magistrates are bound to observe them which Judicials being of three sorts either such which are annexed to the Morall law as the punishment of adulterie and murther and disobedience to parents with death and such like or such as were appendant to the Ceremoniall law as the punishment of those that touched any dead thing or that came neere a woman in her monethly course and such like or such as belonged to the peculiar policie and state of that Common-wealth as concerning the yeere of Jubile the raising up of seed to the brother departed in marying his wife and such like of the two latter there is no doubt made but that the one is abrogated together with the ceremonies whereon they attended the other as proper to that government are now determined only the third kinde of Judicials remaineth about the which great question is made how farre Christian governours are obliged to the same For the discussing of which question 1. I neither am of their opinion which thinke that the Judiciall law is left to the libertie of the Christian Magistrate to adde to it and take from it and to alter it as shall â—e thought fit for the time and manner of the countrey for this were 1. to be wiser than God to leave altogether those directions and rules of justice which he hath set downe and the Apostle saith the foolishnesse of God is wiser than men 1. Cor. 1.25 that which seemeth to be meanest of the Divine orders is farre beyond the wisest humane inventions 2. And there is but one Law-giver that
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 of
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 as
them In the Apostles times Iarchas among the Indian Drachmanes Tespesion among the Gymnosophists of Aethiopia excelled in this kinde and Simon Magus was in that time But Apollonius Tyaneus in Domitians time went beyond them all 5. And what might be the cause that these Diabolicall studies received such liking in the world Plinie declareth because this Magicall profession borroweth of three notable Arts Physicke or Medicine the Mathematikes and a colour or shew of Religion is the third and thus mens mindes were bewitched therewith But whosoever was the minister and instrument to set abroach these impious Arts Satan was the author and inspirer of them for he was a lier from the beginning and when hee telleth a lye hee speaketh of his owne as our Saviour saith Ioh. 8.44 Porphyriâ— also confesseth as much that the mysticall knowledge of these things came first from the spirits themselves Quibus rebus gaudâ—ant quibus alligantur dâ—i hominibus significarunt ad haec quibus rebâ—s ipsi cogantur qua illi offerenda sint c. The Gods hee meaneth such Gods as Magicians worship themselves signified unto men what things they were pleased with and with what they are bound and further wherewith they are forced and what is to bee offered unto them Ex Perer. Which testimonie of Porphyrie by the way sheweth what we are to thinke of those usuall receits against witchcraft as in scratching the Witch burning of some part or seething of the urine and such like that these were Satans owne revelations at the first in making carnall men beleeve that he is bound with such things QUEST X. Who were the ringleaders and chiefe of the Egyptian Magitians BUt if further it be inquired who these Magicians were 1. Saint Paul sheweth that the principall of them were Iannes and Iambres 2. Tim. 3. which Paul had either by some certaine tradition or by inspiration for in Scripture their names are not found so thinketh Chrysostome Theodoret and Theophylact upon that place It seemeth that some Heretikes afterward by occasion of these names framed a booke of Iannes and Iambres which Origen and Ambrose count among the Apocryphall bookes and of hid authority 2. Other forren Writers also have made mention of these two Iannes and Iambres as Nuâ—enius Pythagoricus as Eusebius reporteth writeth that these two resisted Moses whom he calleth Musius the Captaine of the Jewes Plinie also calleth them Iamne and Iotape whom hee saith were many thousand yeeres after Zoroastres wherein he is deceived for from Abrahams birth which was in the time of Ninus when Zoroastres flourished were not above 500. yeeres 3. But that seemeth to bee very strange which Palladius reporteth in the life of Macarius if it be true that whereas Iannes and Iambres in their life had made them a sepulchre in a pleasant place set with all manner of fruitfull trees and therein made a fountaine of water which place was kept by evill spirits Macarius having a desire to see this place and approaching thither was met with 70. Devils in divers shapes gnashing their teeth and running upon him but he not affraid passed along and came to the sepulchre where the great Devill appeared unto him with a naked sword shaking it at him and there he saw a brasen bucket with an iron chaine wasted and consumed and pomegranates dried having nothing in them Wee may worthily suspect that some Friers finger hath beene tempering with this fable as in other reports of the Saints lives to get credit unto them with fained miracles QUEST XI Whether things done by magicall enchantment are in shew or in truth NOw it followeth to shew by occasion of this conversion of rods into serpents wrought by these Egyptian Magitians whether such things done by magicall inchantment are verily so effected or but in shew and appearance only 1. It cannot bee denied but that many apparitions brought forth by sorcery are meere illusions as the transforming of Vlysses companions into divers shapes of beasts so the Arcadians are said by swimming over a certaine river to bee turned into wolves Augustine writeth of certaine women in Italy that by giving certaine inchanted cheese unto passengers changed them into beasts and used them to carry their burdens for a time The like Philostratus reporteth of Apollonius that as he sat at the table brasen men served them with drinke and filled the cups like butlers and how the image of Memnon in Egypt as soone as the Sunne rising shined upon the mouth began to speake and how Vespesion the chiefe of the Gymnosophists in Aethiopia caused an elme with a low and soft voice to salute Apollonius So to this purpose in the Cannons mention is made of certaine women that were so deluded of Satan that they thought they did ride in the aire in the night and were brought unto a pleasant place where they did feast with Diana and Herodias 2. These and such like were but done in conceit and imagination for the Devill cannot in truth bring forth the substance of Lions and such other beasts which cannot come without generation and not at once but in continuance of time they come to their growth and seeing to speake and worke are actions incident to man they cannot bee performed in truth by images and dead things And whereas they have seemed by Magike to raise up the dead as is also written of Apollonius that is beyond the Devils power for the soule being immortall the Devill hath no command over it it is in Gods hand and though he had yet can he not prepare the body being without naturall heate and life to bee a fit and apt instrument againe for the soule 3. Yet notwithstanding that some workes of Magicians are counterfeit it followeth not that all should bee so the Scripture sheweth that a false Prophet may shew a signe or wonder that may come to passe Deut. 13.1 Apollonius principles and receipts were currant through the world whereby they used to stay the inundation of waters and incursion of wild beasts which Iustinus Martyr thinketh might bee done by the great skill which hee had in naturall things The Roman histories remember how Claudia Vestalis to prove her chastity did move a ship her selfe alone tying her girdle to it that many men and oxen could not stirre So Tucia another vestall Virgin for the triall of her chastity carried water in a fieve from the River Tibris unto the Capitoll Plin. lib. 28. cap. 2. These things seeme verily to have beene so done but by the operation rather of Satan to keepe the prophane Gentiles still in blindnesse and unbeleefe than by the ministry of the good Angels as thinketh Thomas Aquinas ex Perer. 4. Now that many such things may be truly effected by Sorcerers through the power of Satan it is evident by these two reasons first because Satan by the subtility of his nature and long experience hath great knowledge of naturall things he knoweth their sympathies
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
unlesse thou shew him a signe c. We must waite then upon God for his direction as the eyes of the servants looke unto the hand of their masters And as the campe of Israel removed at the lifting up of this cloud so by Gods direction I have begun and by his gracious blessing finished this long and laborious worke this fifth of Iune Anno 1608. To whom in all humblenesse of soule and with bended knees of my heart I doe onely ascribe the praise thereof and now as at the setling of this cloud the camâ—e stayed so heere I rest for this time untill by the ascending of the cloud that is the further motion and direction of Gods Spirit I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestiall Canaan Amen 1 Timoth. 1.17 Now unto the King everlasting immortall invisible unto God only wise be honour and glorie for ever and ever Amen FINIS THE TABLE OF THE QVESTIONS HANDLED IN THIS COMMENTARIE Certaine Generall questions out of the whole booke explained 1. QUest Concerning the inscription of the booke 2. qu. Of the computation of yeares comprehended in the storie of Exodus 3. qu. Whether Moses were the writer of this booke 4. qu. Whether Moses Iudiciall lawes doe now necessarily binde the Civill Magistrate Questions upon the first Chapter 1. QUest Why the twelve Patriarkes are so often rehearsed 2. qu. VVhy Iacobs sonnes are not alwaies rehearsed in the same order 3. qu. How they are said to bee seventie soules that went downe with Iacob into Egypt 4. qu. Of the wonderfull multiplying of the Israelites in Egypt 5. qu. In what time the Israelites so exceedingly increased 6. qu. By what meanes the Israelites increased 7. qu. Who this new King was that knew not Ioseph 8. qu. VVhy this Pharaoh is called a new King 9. qu. The causes of the afflection of the Israelites 10. qu. Of the hard affliction of the Israelites 11. qu. Of the cities Pithom and Rameses which the Israelites built for Pharaoh 12. qu. How many yeares the affliction of the Israelites is supposed to have continued 13. qu. The reasons why the Lord suffered his people to be afflicted in Egypt 14. qu. Whether the Midwives were Egyptians or Hebrew women 15. qu. Why Pharaoh only giveth his cruel charge to two Midwives 16. qu. Whether the Midwives made a lie and are therein to be justified 17. qu. How the Lord is said to make them houses 18. qu. Whether the Midwives onely were temporally rewarded Questions upon the second Chapter 1. QUest Of Amram Moses father 2. qu. Why it is said he went and tooke 3. qu. Of Iacobed Moses mother whether she were aunt or cosine german to Amram 4. qu. Why such marriages were tolerated in those daies 5. qu. When Amram married his wife 6. qu. Of the time of Moses birth compared with the times before and the times after 7. qu. Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane 8. qu. VVhether the name of Moses were knowne unto the Gentiles before Christ. 9. qu. How Moses is said to bee a proper child and by Whom he was hid 10. qu. The Arke wherein Moses was put whereof it was made and where placed 11. qu. Whether Moses parents did well in exposing him 12. qu. Of the education of Moses and his adâ—ption to be Pharaohs daughters sonne 13. qu. Whence Moses had his learning of the Egyptians only or of the Grecians also 14. qu. VVhat kind of learning Moses received of the Egyptians 15. qu. VVhence the Egyptians received their learning 16. qu. VVhy it pleased God that Moses should be instructed in the Egyptian learning 17. qu. VVhy Moses had this name given him 18. qu. Of Moses visiting his brethren 19. qu. Whether it were lawfull for Moses to kill the Egyptian 20. qu. Why Moses though warranted from God yet useth great secresie and circumspection in this busines 21. qu. How Moses is said heere to feare seeing the Apostle denieth that he feared the King 22. qu. Why Moses sufferings are called by the Apostle the rebukes of Christ. 23. qu. Why Pharaoh sought to slay Moses 24. qu. The causes why Moses lived in exile and banishment fortie yeares 25. qu. Of Midian what countrie it was and where situat 26. qu. Rahuel Iethro Hobab whether they were the same 27. qu. Whether Rahuel were Prince or Priest of Midian 28. qu. VVhether Rahuel were an idolatrous Priest or a Priest of the true God 29. qu. Why Zipporah is called an Aethiopesse 30. qu. In what time Moses sonnes were borne unto him 31. qu. To whom the right of imposing names upon the children belongeth 32. qu. Whence the name of Gershom is derived 33. qu. VVhat Pharaoh it was that died while Moses was in Midian 34. qu. Whether the crie of the Israelites proceeded from true repentance Questions upon the third Chapter 1. QUest How long Moses kept his father in lawes sheepe what he did in the mountaine and to what â—nd he was so exercised 2. qu. Of the mount Choreb whether it was the same with mount Zion also why Moses went thither and why it is called the mountaine of God 3. qu. Of the vision of the bush 4. qu. Of the flame of fire that burned in the bush 5. qu. What is meant by the burning of the fire without consuming the bush 6. qu. Whether it were an Angell or God himselfe that appeared unto Moses and whether he that appeared were Michael the Prince of the people of God 7. qu. What made Moses to draw neere to behold this strange sight 8. qu. Why the Lord doubleth Moses name in calling him 9. qu. VVhat the putting off the shooes meaneth 10. qu. Why the Lord calleth himselfe the God of Abraham Isaak and Iacob 11. qu. Why Moses hid his face 12. qu. How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead 13. qu. Why our Saviour in the Gospell specially urgeth this place against the Sadduces 14. qu. How God is said heere to descend 15. qu. In what respect the land of Canaan is called a large countrie 16. qu. Of the great fruitfulnes of the land of Canaan and of the wonderfull fruit of Palestina called the apples of Paradise 17. qu. Whether the fruitfulnes of the land of Canaan do yet continuâ— 18. qu. VVhether the Canaanites were a peculiar people by themselves 19. qu. How many nations of the Canaanites and why they were cast out 20. qu. VVhat made Moses so unwilling to take his calling upon him 21. qu. What signe it is which the Lord promised to Moses 22. qu. Why Moses enquireth after Gods name 23. qu. Of the best reading of these words I am that I am 24. qu. What the name is which the Lord heere giveth himselfe 25. qu. Of the meaning of the name Eheie and whether Plato and other Philosophers received any