house blessed because of Ioseph Gen. 39.3 Masters therefore should have a speciall care to make choyce of godly servants that God may blesse the worke under their hands Perer. CHAP. XXXI 1. The Contents IN this Chapter first we have Iacobs departure from Laban with his wives and children and cattell where wee have 1. The occasion that moved Iacob the murmuring of Labans sonnes and change of Labans countenance vers 1 2. 2. The Commandement of God for Iacobs departure vers 3. 3. Iacobs consultation with his wives first Iacob maketh report of his faithfull service vers 6. Labans churlish dealing vers 7 8. of Gods blessing vers 10. to vers 14. then his wives give their consent vers 14. to 15. and so Iacob departeth he and his vers 17. to 22. Secondly there is described Labans pursuit and expostulation with Iacob where is set forth Labans accusation and Iacobs recrimination 1. Laban accuseth Iacob of two things the secret carrying away of his daughters vers 26 27. the stealing away of his gods vers 30. Iacob defendeth himselfe in shewing the cause why he went a way secretly vers 31. in giving Laban leave to search for his gods which hee doth but findeth them not by reason of Rachels excuse to vers 36. 2. Iacob againe accuseth Laban for his hard dealing making profession of his great travell and faithfull service and Gods blessing to 42. then Laban yeeldeth himselfe vers 43. Thirdly there is declared in this Chapter how Iacob and Laban make a covenant together 1. The covenant it selfe is expressed vers 49. to 52. 2. The ratification of it of each side by an oath and ceremonies Laban sweareth by the God of Nahor 53. and together with Iacob maketh an heape of stones vers 47 48. Iacob sweareth by the feare of his father Isaack 53. and offereth sacrifice vers 54 55. 2. The divers readings v. 1. And Iacob heard S. T. and he heard cater hath gotten all this substance C. all this glory caet cabhor glorie v. 5. the God of my father was with me caet the word of the God of my father was my helpe C. v. 7. your father hath lied unto me C. hath mocked me T. hath deceived me caet hatal signifieth all these hath changed my reward or wages often lambs so also vers 41. S. ten times or turnes caeter manah a portion v. 8. if he said the white shall be thy reward they brought forth white H.S. if hee said the particoloured G. or ring-straked B. or spotted C. or spotted in the legs T. gnà cadh to binde whereof commeth the word here used that signifieth them that are spotted in the binding places that is the shankes and the legs v. 10. of divers colours H. sprinkled as with ashes S. spotted or party B.G.C. spotted as with haile heb baradh signifieth haile T. v. 13. I am the God which appeared unto thee in the place of God S. I am the God of Bethel cater v. 14. have we had as yet any portion B. is there yet any more portion for us in our fathers house caet for they could not say that they had hitherto no part seeing it followeth in the next verse vers 16. all the riches which God hath taken from our father is ours c. v. 15. and should he also devoure our money T. should wee suffer him still to devoure that God hath given us and hath eaten also our money caet v. 18. he tooke all his cattell and houshold stuffe S. all his cattell and goods cat v. 20. and he would not confesse to his father in law H. he concealed from Laban the Aramite S. C. stole away the heart of Laban B.G. he stole away from Laban as v. 27. or deceived the heart of Laban Tr. v. 23. he tooke his sonnes and brethren S. his brethren caet that is kinsfolkes v. 24. that thou speake nothing bitterly to Iacob H. that thou speake not evill S. that thou speake ought save good B.G. that thou speake neither good nor bad that is concerning his returning againe T. heb from good to bad P.C. v. 29. it is in my hand through God B. there is power in my hand caet cel is the name of God it signifieth also strength v. 31. that I departed without thy knowledge I feared c. I was afraid and said lest thou wouldest have taken thy daughters cat v. 32. the place where thou findest thy God let it not remaine C. with whom thou findest thy gods let him be slaine before our brethren H. with whom thou findest c. let him not live caeter and he found or knew nothing with him added by the Septuag v. 36. so the sollicitude or care of the searcher was marked H. Laban searched through all the house and found not the idols S.G. Laban tossed or handled all the tent C.B.T. mashesh to feele to handle v. 38. were not barren H.S.G. cast not their young C.P.T.B. shacall to be deprived of young v. 40. what was stollen thou didst require of me H. what was wanting of the number thou diddest require of me I kept them by day and by night C. of my hand didst thou require what was stollen by day or night caeter v. 43. are mine and my daughters S. are mine c. v. 47. Laban called it the heape is witnesse Iacob called it the heape of witnesse H.S. Laban called it legar sahadutha Iacob called it Galeed caet gnal is an hillocke or heape gnedh a witnesse put together gnalgnedh v. 49. and Laban added c. H. and he called it a watch tower S.C. and he called it Mispah G.B.T. v. 54 and he offered sacrifice H.S. Iacob offered sacrifice caet they did eat and drinke S. they did eat caeter 3. The explanation of doubâ—full questions QUEST I. How Laban had changed Iacobs wages ten times Vers. 7. HE hath changed my wages ten times 1. Neither Cajetans exposition is to bee received that his wages was not so often changed but it is saith he an hyperbolicall speech for where the words may be taken properly what need a figure to be admitted 2. Rasi is in the other extreme who taketh the word monim here used for ten peeces of coine so that he would have his wages changed ten times ten times that is an hundred times 3. Hierome taketh it literally and so doth Augustine that he was deceived twice every yeare for the five last the first not counted because twice in every yeare in Italy and likewise in Mesopotamia the Ewes have young as Hierome alleageth out of Virgil bis gravidae pecudes â—wes twice with young 4. The Septuag read for ten times or turnes ten lambs which Augustine would justifie because a lamb may be taken for the lambing time as arista an eare of corne is taken for harvest and so their meaning should be that Iacob was deceived ten lambing times q. 95. in Genes But it is more like
of the place and laid under his head Iacob is set forth unto us as a singular example of labour and patience who both lay hard and fared coursly by the way Philo noteth hereupon Non decet virtutis sectatorem vita delicata c. A delicate life becommeeh not a follower of vertue This example serveth to reprove those who place their whole felicity in this life in dainty fare lying in soft beds and other such delicacies which was the happinesse of that rich glutton Luk. 16. Beside this example doth teach us that if we have the like hard entertainment in the world wee should comfort our selves by the example of Iacob Calvin So Saint Paul saith I have learned in whatsoever state I am therewith to be content I can be abased and I can abound Phil. 3.12 3. Observ. We must alwayes be going forward in our Christian course Vers. 12. THe Angels went up and downe None of them were seene to stand still upon the ladder but were in continuall motion either ascending or descending which teacheth us that in our Christian profession we should be alway going forward Qui non proficiunt necessario deficiunt They that goe not forward goe backward the Angels either ascend or descend Perer. The Wise man saith Hee that is slothfull in his worke is even the brother of a great waster Prov. 18.9 He that buildeth not up in Christian profession pulleth downe 4. Observ. Reverent behaviour to be used in the Church of God Vers. 17. HE was afraid and said how fearfull is this place c. Iacob perceiving that God was present and that the place where he was was Gods house because the Lord had there shewed himselfe he doth stirre up himselfe to a reverent feare as being in the sight and presence of God which his example doth teach us how we ought to behave our selves reverently and humbly in the Lords house Bernard well saith Terribilis plane loâ—us dignus omni reverentia quem fideles inhabitant quem angeli sancti frequentant quem sua praesentia Dominus dignatur A fearefull place indeed and worthy of all reverence where the faithfull inhabit the Angels frequent God himselfe vouchsafeth to be present as the first Adam saith he was placed in Paradise to keep it Ita secundus Adam versatur in Ecclesia sanctorum ut operetur custodiat so the second Adam is conversant in the congregation of the Saints to be working there and watching over them Bernar. serm 6. de dedication The Prophet David saith I will come into thine house in the multitude of thy mercies and in thy feare will I worship toward thy holy temple Psal. 5.7 5. Observ. To be content with our estate Vers. 20. IF he will give me bread to eat cloathes to put on c. Iacob requireth not any superfluous or unnecessary thing but onely needfull and sufficient provision like as the Prophet prayeth Give me not poverty nor riches but feed me with food convenient Pro. 30.8 We learne hereby to be contented with a little and not to covet aboundance there is a saying Cuiparum non est satis nihil est satis he that a little sufficeth not nothing will suffice the Apostle saith Godlinesse is great riches if a man be content with that he hath 1 Tim. 6.6 CHAP. XXIX 1. The Argument and Contents IN this chapter first is declared the entertainment of Iacob into Labans house where wee have 1. his communication with the shepheards verse 1. to 9. 2. his salutation of Rachel verse 9 to 13. 3. his manner of receiving into Labans house Secondly Iacob covenanteth with Laban for Rachel and serveth first seven yeares then Leah is given for Rachel by Labans craft after he serveth seven yeare more to enjoy Rachel vers 16. to 30. Thirdly the issue and fruit of Iacobs marriage is expressed the barrennesse of Rachel and the fruitfulnesse of Leah in bringing forth unto Iacob foure sonnes and the cause hereof is shewed because Leah was despised 2. The divers readings v. 1. to Laban of Bathuel the Syrian the brother of Rebeckah mother of Iacob and Esau. S. the rest have not these words v. 8. we may not B. G. we cannot caet iacol to can till all the shepherds be come together S. all the flockes caet and wee doe remove the stone H. they doe remoue caet verse 9. while they spake H. while hee spake caeter v. 13. Having heard the causes of his journey H. He told Laban all these words or things caeter v. 21. the daies of my service are fulfilled C. my daies are fulfilled caet v. 22. great troupes of friends being called together H. he called together all the men of the place caeter v. 27. fulfill seven yeares for her G. fulfill or passe over a weeke for her caeter so likewise v. 28. fulfill a weeke of daies of this marriage H. v. 30. obtaining the desired marriage he preferred the love of the second before the first H. he went into Rachel and loved Rachel more than Leah caet v. 35. he called T. she called cater 3. The Explanation of doubtfull questions QUEST I. Of the three flockes and the stone laid upon the wels mouth Vers. 2. THree flocks of sheepe lay there c. there was a great stone upon the wels mouth c. 1. I will omit the allegories that are here devised the Hebrewes by the three flocks understand the people Levites and Priests three orders in Israel others by the stone would have signified the doctrine of the Pharises which was an impediment to the knowledge of the law 2. They used to lay a great stone upon the wels mouth not only to preserue men from danger by falling into it but to keepe the water that it might not be troubled or corrupted for it seemeth there was great scarcity of water in that country Mercer QUEST II. Of Rachels keeping her fathers sheepe Vers. 9. RAchel came with her fathers sheepe 1. So was it the fashion of that country to set their daughters to keepe their sheepe as the seven daughters of Revel Moses father in law did Exod. 2.16 Rachel seemeth thereof to have her name which signifieth a sheepe Muscul. 2. Rachel was thus imployed and Leah stayd at home for that shee was the elder and now marriageable or because of her tender eyes which might not endure the sunne Mercer QUEST III. Whether Iacob rolled away the stone alone Vers. 10. HE rolled away the stone 1. Some thinke that he with the rest did remove this stone Iâ—n 2. But it is rather like that Iacob did it alone being now a man of perfect strength seventy seven yeares of age whereas the other might be youths and some maidens as also Iacob casting affection to Rachel might put forth his strength to shew her pleasure and to insinuate himselfe Mercer QUEST IV. Of divers kinds of kissing and whether it were lightnesse in Iacob to kisse Rachel Vers. 11. ANd Iacob kissed Rachel
c. left they behind c. 1. The Egyptians did not stay their cattell as now beginning to oppresse them as the Hebrewes for they were not yet so hardly used 2. But they left these things which might be cumbersome unto them because they purposed to returne againe both for that Ioseph so promised upon whom they depended who was not to forsake his calling and for that their time of returne was not yet come and therefore the sonnes of Ephraim had but hard successe because they prevented the time 1 Chron. 7.21 Mercer 3. Although no mention be made of their women and servants yet it is like that they stayed behind likewise the one to attend their children the other their cattell Muscul. 4. The charets and horsemen were for their defense QUEST VII The corne flower of Atad why so called and whether on this side or beyond Iordan Vers. 10. THey came to Goren Atad 1. Atad signifieth a thorne or bramble bush of the greater sort which brancheth out and is of the bignesse of a laurell tree so it is taken Psal. 58.10 Before your thornes are felt as great brambles that is before your power increase the Lord shall destroy you Iun. This place then was beset with such brambles so that Goren Atad is here rather a name appellative than proper Iun. 2. This place was not beyond Jordan as the most translate H. B. G.P. S. and therefore some thinke that Ioseph brought them about by the desarts of Idumaea and so to Jordan the same way which afterward Iosua did conduct the people by into Canaan for feare of the Canaanites lest they might have troubled them in the way But Ioseph being so well accompanied needed not to feare the Canaanites and the Egyptians at that time were feared of other nations and seeing they going the neerest way might be as soone and sooner at Mamre than at Jordan which lay Eastward out of the way Ioseph had no reason to fetch a circuit about Augustine thinketh they came first to Mamre and from thence went over Jordan to this place where they mourned which was 50. miles off from the place of buriall and returned againe the same way over Jordan to Mamre quest 171. in Gen. But there is small reason for it that they should goe 50. miles beyond the place of buriall which was the utmost period of their journey and goe backe againe Wherefore Mercerus thinketh it is to be read rather on this side of Jordan or as Iunius ad vadum Iordanis at the passage of Jordan for so the word begnâ—ber signifieth that is not farre from Jordan for as Mercerus well noteth and Luther beth signifieth cis on this side mem trans beyond or on the other side Hierome also giveth witnesse hereunto that this field of thistles was about three stones cast from Jerico two miles from Jordan called Betagla that is the maze or circle because there the Egyptians went about circle wise when they mourned for Iacob Now Jerico is on the West side of Jordan not beyond Hierome saith it was trans Iordanem beyond Jordan in respect of some other place as France which the Romans call Transalpina beyond the Alpes is to them in France Cisalpina on this side the Alpes Mercer QUEST VIII Why they mourned in Atad before the place of buriall Vers. 10. THere he mourned for his father seven dayes 1. This mourning then of Ioseph and the Egyptians in this place was not for the great slaughter of the Israelites which afterward fell out in that place when the Lord sent a fire amongst them for their murmuring as Histor. scholasti noteth for neither was that fire sent forth in this place which is mentioned Numb 11. or Numb 16. and the text saith directly that they mourned for Iacob 2. Whereupon of their mourning it was called Abel which signifieth mourning not a plaine which is so called because it mourneth for barrennesse as Ramban thinketh and Mercerus following him 3. They mourned before they came to the place of buriall Mercer not after as some thinke and not for feare lest they should have beene interrupted by the Canaanites if they had deferred this solemnity till they came to Mambre as Pererius but this being a fit place for them to rest their weary cattell that had gone a long way thorow the solitary and sandy desart in the meane time they used this solemnity Muscul. QUEST IX How Iacobs sonnes carried him and in what order Vers. 13. HIs sonnes carried him into the land of Canaan The Hebrewes here have certaine curious observations 1. That Iacob gave charge that his sonnes only not his nephewes should carry his body because most of them were borne of Canaanitish women 2. That Levi should not beare him whose posterity was afterward to beare the Arke nor Ioseph because he was a governour but Ephraim and Manasseh should be in their stead 3. That Iacob appointed them their places three on the East side of the coffin three on the West three toward the North three toward the South it is like they carried the coffin after a seemely and orderly manner but whether in this forme it is uncertaine ex Mercer QUEST X. By whom the message was sent to Ioseph and whether indeed Iacob dying gave any such charge Vers. 16. THey sent unto Ioseph saying c. 1. This message was not sent by any of the Egyptians to whom they would not impart that secret neither is it like that Dan and Nepthali the sonnes of Bilha carried it because Ioseph did keepe sheepe with them Genes 37.2 as the Hebrewes thinke but it is most like that some of their domesticall and trusty servants went with this message in the name of all the brethren Mercer 2. Neither did they come in watching their time while the message was in delivering as some thinke but they stayed till they knew Iosephs minde by the messenger Calvin 3. They use three perswasions to move Ioseph vers 17. because they were brethren servants of the same God it was their fathers will Iun. 4. Yet all this seemeth to be fained for it is like that Iacob would have spoken to Ioseph himselfe if there had beene any such matter and Ramban thinketh that Iacob never knew of his sonnes offence against Ioseph for he himselfe did forbeare to tell his father because he had remitted it and his sonnes would not accuse themselves Calvin Mercer 5. The cause of their suspition was not as the Hebrewes imagine because Ioseph being in the land of Canaan went to see the pit into the which he was let downe and there gave thankes whereby they thought his mind was altered toward them but their owne timorous heart misgiveth them and they measured Ioseph by themselves thinking that he had but dissembled his malice toward them hitherto for feare of their father as Esau purposed to doe toward Iacob while Isaack lived Mercer 6. Ioseph wept for griefe that without cause they so hardly conceived of
was not 〈◊〉 off from the place where Iacob kept his sheep◠whence hee sent for his 〈◊〉 into the 〈◊〉 vers 4. and therefore it could be little lesse than 3. dayes journey from Laban who is 〈◊〉 like for 〈◊〉 haste and expedition to take his journey from the place whither the 〈◊〉 was brought him 3. Though Iacob was six dayes journey before Laban he might well overtake him in seven dayes 〈…〉 was encumbred with his children and cattell and could not drive fast and for that hee had pitched his tents in Gilead there purposing to refresh himselfe supposing the danger and feare of Labans pursuit to be over Mercer QUEST XII How Laban is charged neither to speake good or evill Vers. 24. TAke heed thou speake not ought save good c. The Hebrew phrase is from good to evill 1. Which is not to begin with good words and end with evill as Onkelos seemeth to take it 2. Nor yet is he forbidden only not to speak evil as the Latine and Septuagint with others 3. But he is forbidden to speak any thing at all either good or bad either faire words or soule not simply but concerning Iacobs returne againe into Mesopotamia and so Laban accordingly forbeareth to speake any thing at all of that matter the like phrase is used Gen. 24.50 Mercer Iun. QUEST XIII When God appeared to Laban and where he pitched his tents Vers. 25. THen Laban overtooke Iacob 1. This vision which Laban had was not in the beginning of his journey as some thinke but in the same night that he came to Gilead for so he saith Yesternight or the last night for so the word cemesh signifieth the God of your Father appeared unto me when he was now purposed to bee revenged of Iacob the Lord staied him 2. They pitched their tents both in the same mount not farre asunder some say Iacob was in the top of the hill Laban in the bottome some affirme the contrary but this is uncertaine Mercer It is most like that Iacob seeing Laban to approach set himselfe in as good order as he could doubting the worst Muscul. QUEST XIV How Iacob saith let him not live Vers. 32. WIth whom thou findest thy gods let him not live c. 1. Not as though he should say I will kill him with mine owne hand 2. Neither by vertue of this curse as the Hebrewes note did Rachel afterward dye an untimely death for Iacob knew not that she had them 3. But either they are words of imprecation whereby Iacob wisheth that God would shew his judgements upon him that had committed that theft Mercer Or else he giveth power to Laban even to take away their life Calvin QUEST XV. Of the divers takings of the word brother in Scripture SEarch before our brethren 1. Hierome noteth that the word brother is foure wayes taken in Scripture 1. For them that are so by nature and properly as Iacob and Esau were brethren 2. For them of the same nation as the Israelites were all brethren Act. 7.26 3. They that were of one kindred were called brethren as Abraham saith to Lot Wee are brethren Genes 13.8 4. They that are of the same Christian faith and profession 1 Cor. 5.11 If any that is called a brother c. 2. By brethren here wee understand not with Hierome Iacobs children which were yet of small discretion Ruben the eldest not being above 13. yeare old nor yet some other of his wives kindred that Iacob brought away with him out of Mesopotamia for they had beene no competent Judges in this case but the brethren were those whom Laban brought with him of his kindred vers 23. to whom Iacob referreth the judgement of this matter Mercer QUEST XVI Of the order in Labans searching of the tents Vers. 33. THen came Laban into Iacobs tent 1. Neither as Rasi thinketh had Iacob and Rachel one tent for the text sheweth that Laban went first into Iacobs tent and then into Leahs and from thence to Rachels 2. Though last mention bee made of Rachels tent that is because there the idols were hid Laban last of all searched the maids tents and out of Leahs tent he went into Rachels Mercer QUEST XVII Of Rachels excuse Vers. 35. THe custome of women is upon me 1. Not that women while their monethly custome is upon them are not able to rise but many times they are beside that infirmity troubled with the head-ake and are stomacke-sicke and not fit to be disquieted 2. As also they counted women in that case in times past uncleane they would neither talke with them nor suffer them to breathe upon them which might be the cause that Laban answereth not a word to his daughter but goeth presently out of her tent hereof the word niddah that signifieth an uncleane woman is derived of nadah which is to remove or send farre off because women at that season were separated from the company of others Mercer 3. Rachel made this excuse not either in detestation of the Idols vouchsafing them no better place than the Camels litter nor yet so much of love to keepe them as of feare because of the present danger in the meane time Laban by this excuse was blinded and deluded QUEST XVIII Whom Iacob meaneth by the feare of Isaack Vers. 42. THe feare of Isaack 1. Iacob neither meaneth that feare of Isaack when his father would have offered him up in sacrifice as some interpret for that was but a naturall feare of death for his patience and obedience was more commendable at that time than his feare 2. Neither doth Iacob speake of his owne feare and reverence toward his father 3. Nor yet of Isaacks feare or worship of God 4. Or of Isaacks feare and care for the prosperity of his sonne Iacob all these are here unproper to be matched with the God of Abraham 5. But feare is taken here not actively but passively for God himselfe that is feared Calvin who sometime is called by names effectivè in respect of the effect so is God called our strength our health salvation or objective by way of object so is God called our hope our love our joy our feare because he is the object of all these Perer. Rasi thinketh that hee is called not the God but feare of Isaack because Isaack was yet living and God doth not call himselfe by the living but this is a false note for Gen. 28.13 he is called the God of Isaack some doe in this difference of names note a distinction of the persons and understand the God of Abraham to bee the father the feare of Isaack to be Christ of whom he was a speciall type This collection may bee admitted Mercer So then by the feare of Isaack Iacob meaneth the God whom Isaack feared and worshipped having a reference to that feare also whereby Isaack was restrained from revoking the blessing given to Iacob Gen. 27.33 QUEST XIX Of the Syrian name which Laban gave and of the use
untimely death or sicknesse it seemeth not unpossible that such a number by ordinarie meanes in the circuite of 215. yeeres might be multiplied for seventie persons in thirtie yeeres if they beget every one but one in a yeere will have 2100. Cut off the odde hundred and admit that the third part onely of the other number was apt for generation that is sixe hundred which make 300. couples or mariages those will beget in thirtie yeeres more which is the 60. yeere from their comming into Egypt nine thousand the third part hereof three thousand maketh fifteene hundred couples which having but every yeere one will beget the next thirtie yeeres which makes 90. in all 45000. hereof the third part 15000. will make 7400. couples leaving the odde hundred which will beget by the 12. yeere 222000. the third part whereof 74000. maketh 37000. couples and will beget by the 150. yeere 1110000 the third part hereof 370000. maketh 185000. mariages which will beget the next thirtie yeeres by the 180. yeere 5550000. whereof the third part 185000. which maketh beside the five odde thousand 920000. mariages which will beget by the 210. yeere 27600000. that is 27. thousand sixe hundred thousand Simler Though herein no miracle be admitted yet could it not be done without the exceeding blessing of God especially that notwithstanding their cruell bondage and sore labour yet they multiplied without number Perer. Somewhat about this time the children of Ephraim being increased went against the men of Gath to take away their cattell but presuming before the time they were slaine and Ephraim mourned for them 1 Chron. 7.21 Osiander QUEST VII Who this new King was that knew not Ioseph Vers. 8. THere arose a new King in Egypt 1. This new King was neither an Assyrian borne as Cajetano conjectureth upon these words of Isay chap. 52.4 My people went downe into Egypt to sojourne there and Asshur oppressed them without cause but the Prophet in this place toucheth both the oppressions of the Israelites in Egypt and under Asshur neither in the Egyptian Chronicles was there any Assyrian King either before Moses or for a thousand yeeres after till the reigne of Cambises the Persian 2. Neither could this King be Mephres in whose ninth yeere Ioseph should die and the bondage of Israel begin as Vincentius For seeing all the Patriarkes were dead before their affliction began of which number Levi elder than Ioseph by foure yeeres lived 137. yeeres Exod. 6. and so survived Ioseph who died at 110. yeeres 23. yeeres then could not Mephres be this King that began to reigne before Ioseph died 3. Neither was this King Ramesses as some thinke because one of the cities which the Israelites built was called by that name for Ramesses was King of Egypt in the time of the Trojane warre Plin. lib. 36. cap. 8. which was three hundred yeeres after the death of Moses if he reigned in Egypt in the time of Deborah as thinketh Eusebius he was 140. yeeres after Moses 4. But it is more probable that this King was Amemphis in whose 18. yeere Eusebius thinketh Moses was borne so also Hierome in Chronicis some call him Memnon the speaking stone whose image did use to speake at the Sunnes rise and so continued untill Christ Perer. Simler QUEST VIII Why this Pharaoh is called a new King HE is called a new King because he came of another family Ioseph or for that he brought in a new kind of government altering and changing the lawes as the Chalde Paraphrast and ruling after his owne pleasure Simler He knew not Ioseph either being borne after his time or having forgotten his benefits as Darius had Mardoches faithfulnesse Esther 6. Iunius Wherein his great ingratitude appeared for two great benefits Ioseph had procured one in generall in saving the whole land in the time of the famine the other to the Crowne in annexing to it the fift part of the revenewes of Egypt Perer. As also herein Iosephs modestie appeared that did not in his long time of honour which continued 80. yeeres raise up an honourable and wealthie state to his posteritie seeing his house was so soone obscured but as is most like he and his sonnes joyned themselves unto their brethren not hunting after the wealth of Egypt where they knew they were but strangers Simlerus QUEST IX The causes of the affliction of the Israelites Vers. 10. COme let us worke wisely with them c. 1. There were three causes why the Egyptians consulted to oppresse the Israelites first they envied their happinesse and prosperitie for God every way blessed them then they hated them for their religion in which regard the Hebrewes were an abomination to the Egyptians for they sacrificed those beasts which the Egyptians worshipped see Gen. 46.34 and Exod. 8.26 Thirdly they were afraid of them lest they should joyne with their enemies and rebell against them Perer. 2. And three things they feared lest they might take part with their enemies or rebell by their owne strength or make an escape out of the land Iun. They feared all these joyntly and every one in particular therefore it is better read disjunctively see before in the divers readings 3. They worke wisely or cunningly câ—â—ftily for so the word Chacham is taken both in the good bad part not as the Hebrewes imagine because they would not destroy them with the sword or fire lest God might be revenged of them in the same kind but devised by the water to destroy them whereby the Lord promised never to destroy the world againe but their craft is seene in attempting divers wayes to keepe them under that if they prevailed not by one meanes they might by another and in respect of themselves they worke wisely providing both for their owne securitie and for their profit in the service of the Israelites Simler Likewise they opprest them cunningly that they might not be accused of open and manifest tyrannie Osiander 4. Iosephus alleageth another cause of this affliction that about that time one of the Egyptian Priests foretold unto the King of one that should be borne who when hee once came to yeeres should worke much harme to the Egyptians and greatly exalt the people of Israel lib. 2. antiquit cap. 5. But this being his conjecture no such thing here insinuated by Moses may be more safely rejected than credited QUEST X. Of the hard affliction of the Israelites 12. THerefore they did set taskmasters over them c. 1. Divers wayes were the Israelites most grievously oppressed in Egypt 1. Philo writeth that they were caused to carrie burthens above their strength that they were forced to worke night and day that the same were constrained to be both workmen and servers they were employed in making brick digging and building insomuch that many of them died under their burthens and were not suffered to be buried and beside the most cruell men were set to be their taskmasters Phil. lib. 1. de vita Mosis 2.
procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that the Lord
now his law unto his people seeing from the beginning of the world there was no written law but as it was by the law of nature inprinted in their hearts 1. God did not therefore now first give unto his people the Morall law written as though he were either mutable in changing his first determination or that in processe of time he had found out a more profitable way than hee knew before as some wickedly have objected Sed quia superfluâ—â—â— fuit hoc fieri stante adhuc lege natura But because this was superfluous and needlesse to be done the law of nature yet standing firme By the light of nature before the floud they discerned good from evill just from unjust and therefore the old world that sinned against this law of nature was justly punished of this law printed in the heart the Apostle speaketh They shew the effect of the law written in their hearts their conscience also bearing them witnesse and their thoughts accusing one another or excusing Rom. 2.15 Now then when this law of nature began more and more to bee obscured and iniquity to abound the Lord thought it needfull to give unto the people a written law Lippom. Ex collation Patrum 2. Another cause of giving the law was Ne sibi homines aliquid defuisse quererentur scriptum est in tabulis îquod in cordibus non legebant Lest that men should complaine that somewhat was wanting that was written in tables which was not written in the hearts August in Psal. 57. Therefore to take away all excuse and pretext of ignorance the Lord gave his written law 3. Another end of giving the law was to prepare and make a way for the Gospell Vt te ad faciendum legem de tuo vires non habere monstraret c. To shew that thou hast not strength of thy selfe to doe the law and so being poore and beggerly shouldest flee unto grace Augustine likewise in Psal. 118. 4. Further the law was given as a supply of the weakenesse and ignorance of man that whereas there was no certaine rule before to know what was good what was evill but men according to their blind fansies and carnall imaginations placed happinesse some in one thing some in another the law was to correct their erroneous opinions and to teach one constant and sure rule of truth and vertue And further such was their errour that though in civill and politike matters the wise among the Heathen by the light of nature and experience attained to some perfection yet they were utterly ignorant of the true knowledge and worship of God which is set forth in the law Tostat. quest 1. 5. Further because the law of nature was more and more obscured the Lord would have his law written in tables of stone that it might ever be kept and remembred and be no more drowned in oblivion Ferus And though those tables of stone wherein the law was written are not now to be found yet the copy of the same law is extant in the Scriptures there to be seene and read which shall continue to the end of the world 6. Lastly The Lord in giving this law to this people therein sheweth his love to his people committing unto them the greatest treasure in the world as Moses saith What nation is so great that hath ordinances and lawes so righteous as all this Law which I set before you this day Deut. 4.8 QUEST VII How the Lord spake all these words and why Vers. 1. GOd spake all these words saying 1. Some thinke that God is said to speake whereas it was an Angell in respect of the opinion of the people that thought Moses spake with God Paul Burgens But it is before shewed chap. 19. quest 40 that it was God himselfe that spake these words who nameth himselfe Jehovah vers 2. which name is not given to any Angell yet this word also is said to have beene spoken by Angels Hebr. 2.2 because God did therein use the ministry of the Angels in framing of that audible voice which was heard So that the Angels speake not now as in the person of God as his messengers as at other times but here they attended only as Ministers Longe aliter hic loquitur quà m ad patres adhuc locutus est the Lord speaketh farre otherwise here than hee spake hitherto to the Fathers Ferus But to them hee spake by the ministry of Angels This question also is well decided by Cajetane You will aske saith he how God is said to speake Cùm ista locutis fieres per Angelum c. Seeing this speech was framed by an Angell The answer is ready Quia ipse Dominus loquebatur in Angelo ad populum c. Because the Lord himselfe spake in the Angell to the people not as the King speaketh by his Embassador or Interpreter Sed ut presens mens in Angelo formans verba hujus sermonis magis quam Angelus But as present in the Angell and so framing the words of his speech rather than the Angell So Cajetane So that God spake as the Author and enditer the Angell spake as the tongue or pen-man of God 2. The Hebrewes have this opinion that this was that great Angell of such eminency Vt citra essentiam Divinam Angelus faciei nominetur that setting the Divine essence aside he is called the Angell of Gods presence Isay 63.9 Paul Burgens addition 1. Nay this Angell of Gods presence that heard them when they cried in their troubles and saved them as there the Prophet saith was none other than Iehovah himselfe the Lord Christ as S. Paul expoundeth 1. Cor. 10.9 Let us not tempt Christ as some of them tempted him and were destroyed of Serpents And in this Angell was the very divine essence of God as the Lord saith Exod. 23.21 My name is in him 3. Burgeus Reason to prove that it was an Angell and not God himselfe that spake because he saith in the third Commandement Thou shalt not take the name of the Lord thy God in vaine in the third person not in the first as Thou shalt not take my name in vaine and so likewise in the fourth Commandement Which sheweth saith hee that it was an Angell that spake and not God This reason is of small force and may easily be answered 1. The Lord useth the third person because although now the Lord as present in Majesty spake by voice yet this law was to bee delivered afterward written in tables of stone which being a perpetuall monument unto the people of the Lords will was more fitly expressed in the third person because the Lord would no more in like manner as now deliver the law with his owne mouth 2. Beside in the first and second Commandement the Lord useth the first person Thou shalt have no other Gods before mee and I am the Lord thy God a jealous God 3. And further it is observed to be an Hebraisme and an usuall phrase in Scripture that the Lord
pillowes under all arme-holes There are other flatterers in civill affaires such was Iehonadaâ— that applied himselfe to 〈◊〉 filthy humour 2. Sam. 13. thinking thereby to insinuate himselfe unto him being the Kings eldest sonne Pelarg. 3. A double mischiefe commeth by these flatterers for they both corrupt them whom they flatter and nourish them in their evill and feed their humorous disposition as the people puffed up Herod in pride by their flattering acclamations that it was the voice of God not of man Act. 12. So Alexander and Nero were corrupted by flattery and of good Princes became most cruell Tyrants Simler Therefore Diâ—gâ—â—s said well that it was better to fall upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crowes than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flatterers for they did but devoure the body these did devoure the soule And beside this mischiefe flatterers procure great hurt unto those whom in their flattery they accuse and traduce as Doâ—g was the cause that 85. Priests were put to the sword Simler 5. Another kinde of false testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kinde of lying and false speaking for lying lips are an abomination to the Lord Prov. 12.22 The beginning of lying was from the Devill Ioh. 8.44 When he speaketh a lye thâ—n speaketh he of his owne he is a lyer and the father thereof and the end of liers is to be cast into the lake that burneth with fire and brimstone Basting Pelarg. Of the divers kindes of lies see before quest 6. QUEST XVIII Of a false testimony which a man giveth of himselfe NOw remaineth the last kinde of false testimonies when one is a false witnesse of himselfe and hereof there are two sorts 1. Arrogancy and vaine ostentation when any maketh his boast of vertue and piety which is not at all in him such the Prophet Esay meaneth chap. 65.5 which say Stand apart came not neare me I am holier than thou Such was the Pharisie that vaunted himselfe before the Lord of his fasting and almes 2. The other is coloured and cloaked hypocrisie such was that of the Pharisies that under pretence of long prayer devoured widowes houses Matth. 23.14 these 〈◊〉 gaine and profit the end of their religion Another sort of hypocrites make the praise of men the scope of their dissimulation such were also the Pharisies that caused a trumpet to be blowne before them when they gave their almes and used to pray in the corners of the streets that they might be seene of men Matth. 6. Like unto these Pharisaicall hypocrites were the Monkes in Popery that through a pretence of religion gathered infinite wealth and riches possessions and lands unto their Monasteries and Cels. All these are enemies to the truth and maintainers of falshood making a lye of themselves Simler 3. Places of Doctrine 1. Doct. The particular vertues commanded with their contrary vices forbidden IN this Commandement generally is commanded the love confession and defence of the truth and contrariwise is forbidden all lying falshood dissimulation 1. The first vertue then here required is the love of the truth and the franke confession thereof with the mouth and practice in the life therefore the Devill though he sometime speake the truth yet because he loveth it not hee is not of the truth neither can be said to be true The confession of the truth as it concerneth the glory of God belongeth to the third Commandement but as it respecteth the good of our neighbour it is referred to the ninth Concerning this inward love and outward profession of the truth the Prophet David saith describing a righteous man Psal. 15.2 And speaketh the truth in his heart Contrary hereunto are 1. In the defect all kinde of lying whatsoever dissimulation fraud circumventing flattering such the Prophet noteth Psal. 12.2 They speake deceitfully every one with his neighbour flattering with their lips and speake with a double heart the Lord cut off all flattering lips 2. In the excesse there is 1. an intempestive and unseasonable confession of the truth concerning the which our blessed Saviour giveth this caveat Not to give holy things unto dogs nor to cast pearles before swine Matth. 7.6 not in all places and before every one to utter every truth 2. Curiosity which is to enquire things unnecessary or unsearchable as the Apostles were inquisitive after the time of restoring the Kingdome to Israel to whom our Saviour maketh this answer That it was not for them to know the times and seasons which the father hath put in his owne power Act. 1.7 2. Here is required that vertue called Candor which is a favourable interpreting of mens doings and sayings taking all things in the better part and hoping the best where there is no evident cause to the contrary which is an especiall fruit of charity as the Apostle sheweth 1 Cor. 13.7 It beleeveth all things it hopeth all things Contrary hereunto are 1. In the defect first perversenesse taking all things in the worst part and wresting mens sayings and doings to another sense than they meant as the false witnesses did those words of our blessed Saviour Of the destroying the temple and raising it in three dayes which he meant of the temple of his body they turned it to the materiall temple Secondly suspition when men are ready to take every occasion to suspect their neighbour of evill which is contrary to charity which thinketh not evill 1 Cor. 13.5 it is not suspitious Yet all suspition is not condemned in Scripture for our blessed Saviour saith Matth. 10.16 17. Beware of men c. And Bee wise as Serpents c. There is then a good suspition and an evill suspition which are thus distinguished 1. The evill suspition is raised without any cause at all or the same not sufficient the good ariseth of a probable and sufficient cause 2. The evill when upon a bare suspition any thing is certainly concluded the good leaveth the thing suspected in suspense and doubt 3. The evill is when upon suspition followeth hatred and an intention to worke mischiefe the good when one useth his suspition to charitable and friendly admonition 2. In the excesse here offendeth the credulous person that is without all suspition where there is just cause such an one was Godaliah that would suspect nothing of bloudy Ismael that was sent to kill him Ier. 40.16 Secondly the flatterer erreth here who upholdeth men in their sinnes and will not tell them their 〈◊〉 therefore Moses saith Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and not suffer him to sinne 3. Simplicity and plainenesse is commanded which is a vertue whereby one plainly and sincerely professeth that which is right and agreeable to the truth without any colouring or cloaking so in Nathanieâ—â— commended for an Israelite indeed in whom there was no guile Ioh. 1.47 Contrary hereunto is doubling and dissembling either in words or workes sayings or doings so Iehâ—nadab that gave that lewd
therefore thinketh right that these gates were onely the places of entrance into the great streets which went thorow the camp for the host lay in such order as that they had wayes and streets betweene their tents as wee see now in cities and townes as Iosephus also describeth the situation and disposing of the camp 3. Now Moses stood in the gate or entrance not because the use was to give sentence and judgement in the gates Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street and so to go thorow as Tostat. ibid. But this was the reason Moses tabernacle or tent was without the camp and so upon that occasion Moses stood in the entrance of the camp going now to his owne tent Iun. QUEST LXVIII Whether all the Levites were free from consenting unto this idolatrie Vers. 26. ANd all the sonnes of Levi. R. Salom. to whom consenteth Tostatus thinketh Quod nullus de Levitis aliquid peccaverit That none of the Levites sinned in this great transgression because it is said All the sonnes of Levi gathered themselves unto him and if the Levites had sinned â—s other tribes there had beene no more cause to advance them to the Priesthood than other tribes Contra. 1. If that generall particle all bee pressed then it would follow that the children and all came which could not be for they were not able to use swords the meaning then is not that all the Levites came but all which came were Levites Iun. Sa. Or all is taken for many as this speech is usually restrained in Scripture as all nations are said to have come and bought corne in Egypt Gen. 41. 2. The Levites were more of Gods favour and grace than of their desert separated and selected for the Priesthood yet it is evident that this tribe was freer from consenting to this idolatrie than other tribes and for this their courage and readinesse in Gods service they received a blessing 2. Some thinke that even these Levites which armed themselves against their brethren were not altogether immunes à reatu free from this sinne but while they did it for feare levius peccarunt their sin was the lesse and so the mercie of the Lord appeared so much the more not only in pardoning their sin sed gloriam suam eorum manu asserere dignatus est but he vouchsafed by their hand to maintaine his glory Calvin Simler But it is not like that God would use their ministerie in the punishing of others which were guiltie of the same punishment themselves and their owne conscience accusing them they would have had no such courage to revenge the Lords cause upon their brethren it had beene also verie offensive to the guiltie parties to be punished by them which had beene alike guiltie And Moses proclaiming who pertaineth to the Lord let him come to me did meane that they only should come who had beene faithfull unto God and had not consented to that sinne 3. Some Hebrewes doe help the matter thus that because they cannot avoid it but that some of the kindred of the Levites were guiltie of this transgression because they did not spare their owne sonnes vers 29. that because it was lawfull for any of the other tribes to take unto them the wives of Levites their husbands being dead those children which they had by them might be said to be the sons of Levi that is grand children on their mothers side But this shift is taken away because Deut. 33.9 it is said that the Levites knew not their owne father or mother or children therefore they must needs bee understood to be Levites not by marriage or in some removed degree of kindred unto them but the immediate fathers and sonnes of Levites 4. Therefore the best opinion is that all of the tribe of Levi were not free from this sin of idolatrie many of them kept themselves as it is like at home and consented not but that a great sort even of Levi offended it may thus appeare 1. Because both Aaron himselfe was a ring-leader who can by no meanes be excused from this sin Lyranus 2. It could not be avoided but that many of the Levites were drawne away by Aarons example Iun. 3. But yet it is more evident because they consecrated their hands upon their owne sonnes and brethren yea their fathers and mothers that divers of the tribe of Levi fell away with the rest Lyran. Iun. Tostatus here answereth that the name of brethren is taken largely Pro fratribus qui sunt de filiis Israel For their brethren which were of the children of Israel qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken what saith he to the other names of father mother sonne These must be taken for the names of kindred or else we shall never have any certaintie in Scripture when we should by these names understand naturall fathers mothers and children 2. The other words companion and neighbour shew that the first is a name of kindred the first word ach signifieth here a brother in affinitie the second râ—ah a companion and friend the third karob Vicinia ratione conjunctum him that was a neighbour in dwelling and vicinitie or neernesse of place Simlerus 5. It is evident then that some of the Levites were accessarie to this great impietie because they were punished among the rest So that R. Salomon is herein greatly deceived who thinketh that the Levites though they were blame-worthy in not resisting the idolaters yet were not idolaters themselves neither consensu mentis nec facto exteriori in consent of minde nor in any outward fact c. for the Levites had beene unjustly punished if they had beene innocent Nay R. Moses Egyptius goeth further saying that although the Israelites often are found to have committed idolatrie yet Levita nunquam idolatraverunt the Levites never committed idolatrie But the contrarie is evident by Aarons fall for hee apparantly was an idolater in his externall act in building an altar unto the golden Calfe and offering sacrifice before it Paulus Burgensis in his reply proceedeth yet further that when our blessed Saviour was put to death the Levites as they are distinguished from the Priests were not principeâ— in crimine illo pâ—ssimo principall agents in that wicked crime whereas it is evident that the Priests were the chiefe enemies that Christ had the Levites indeed are not named but seeing the high Priest with the other Priests which were of the tribe of Levi were the contrivers of Christs death then cannot that whole tribe be exempted from this villanous act which is the intendment of Burgensis a great favourer of that nation QUEST LXIX Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them Vers. 27. THus saith the Lord c. 1. Tostatus thinketh that it is not necessarie here to understand that Moses had any speciall commandement