the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE MOST HONOVRABLE LORD THE L. DVKE OF LENOX AND TO THE RIGHT Honourable the Earle of Marre Lords of his Majesties most Honourable Privie Counsell Grace mercie and Peace from the Lord JESUS RIght Honourable as the highest Majestie in his wise providence hath united and conjoyned your Honours not onely in one consent and judgement of religion but also in the joynt administration and regiment of this Nation and Kingdome under his excellent Majestie so I thought good to make your Honours with other of your Honourable place united Patrons of these my labours and as he saith non debet charta dividere quos amor mutuus copulavit It was not fit that I should sever you in this my duty who are combined in your mutuall amity Men of noble birth delight much in antiquities and it is their glory to derive their bloud by many descents from their thrice renowned ancestors here I present to your Honourable view that noble and most ancient family of Abraham Isaack and Iacob who were in favour with God and in honour and great reputation with men whose children they are which imitate their piety and obedience that famous Matron Paula whom Hierome so much commendeth was by her father descended of Aeneas and the noble house of the Gracchi by her mother of Agamemnon of whom Hierome made this Epitaph thought her Christian profession more honourable than her noble birth and condition and so I doubt not but that it is also your honourable resolution to say with the Apostle who having rehearsed his great privileges after the flesh his birth parentage and profession thus concludeth I count all these things but losse for the excellent knowledge sake of Christ Iesus for whom I have counted all things as losse and doe judge them as dung that I might winne Christ as Hierome also saith well Summa apud Deum nobilitas clarum esse virtutibus I it is the greatest nobility with God to shine with vertue Here your Honours have the worthy example of the Patriarks to follow the Heathen presidents are but counterfeit and deceitfull they had the shadowes of vertues rather than the substance as Ambrose saith well of Polemo who of a drunken and riotous companion by hearing of Xenocrates became a Philosopher Siresipâ—ir a vino fuit semper tamen temulentus sacrilegio If hee were sober from wine yet hee was drunke with superstition But these holy examples are seasoned with grace and savour of true religion Abraham was famous in Pharaohs Court so was Isaack in Abimelecks and Iacob in another Pharaohs also for their piety and vertue So they which walke in their steps shall be great both with God and man Abraham told Abimelech plainly of the wrongs which his servants had done him Gen. 21.15 so is it the part of good Courtiers to shew unto the King the wrongs and oppressions that are done in the lanâ— to succour the poore to releeve the oppressed to countenance the truth to maintaine justice and equity Iacob being in Bethel saw a ladder which reached to heaven and the Angels ascending and descending upon it whereupon one thus noteth In the house of Bethel there is alwayes both going up and comming downe this I say not that the goers down should dismay you but the climers up incourage you So in the Princes Bethel and Court there be examples of both sorts of some that are declining and sliding backe onely seeking to make themselves great and to bee enriched by the Kings favour some there are though the smallest number which doe ascend upon this ladder not aspiring to their owne honour but using their favour to the glory of God and benefit of his Church Thus I trust your Lordships have learned to scale this ladder of honour to the which you are called to raise up those which are in the dust to set forward the truth to nourish and encourage the Preachers thereof to speake for the innocent to hold out your helpfull hand to the needy so shall your Honours ascend from step to step till you come to the top of the ladder where Christ sitteth who shall cast and tumble downe from thence all unfaithfull Stewards and cut them off to have their portion with hypocrites Matth. 24.51 but shall say unto you and all other that shall serve him faithfully herein in earth It is well done good servant and faithfull thou hast beene faithfull in little I will make thee ruler over much enter into thy masters joy Amen Your Honours ready to be commanded in the Lord ANDREW WILLET THE FIRST BOOKE OF THIS SECOND PART OF GENESIS Containing the Historie concerning the Patriarks ISAACK IACOB Hitherto hath beene continued the holy story of those three great Patriarks Adam before the floud Noah in the floud Abraham after the floud the rest of this Booke of Genesis followeth which setteth forth the life acts and death of the three other fathers Isaack Iacob Ioseph CHAP. XXV 1. The Contents of the Chapter IN this Chapter 1. Concerning Abraham his second mariage is declared with the issue thereof his children and their gifts vers 1. to 6. Then Abrahams yeares death and buriall vers 7. to 11. 2. Concerning Ismael his generations or off-spring are expressed his yeares of life his place of dwelling vers 12. to 20. 3. Of Isaack there is set downe his time of marriage the barrennesse of his wife the remedie by prayer vers 20.21 4. Concerning Esau and Iacob these things are rehearsed 1. Their manner of conception vers 22 23. 2. Of their birth 24. to 27. 3. Their divers education vers 27 28. 4. Esau his prophanenesse in selling his birth-right for a messe of pottage vers 29. to the end 2. The divers readings v. 1. Abraham had taken him another wife H.G. proceeding or adding tooke another wife caeter v. 2. Zambran Ioctan Madal Sebe S. Zimran Iocksan Madan Shuah caeter v. 3. The sonnes of Dedan were in holds tents and Islands â— the sons of Dedan Asshurim Letushim Leumim v. 4. Gephar Apher Raga S. Epha Epher Eldaha caeter v. 6. Sonnes of the Concubine C. of the Concubines caet v. 8. And fainting or wearing away H.S.C.B. he yeelded up the spirit or died T.G.P. jagaug signifieth to faint gavagh expirare to yeeld the spirit which word is here used v. 11. Isaack dwelt by the Well of the living and seeing H.B. the Well of vision S. Where the Angell of life appeared C. Beâ—r-lahairâ— G.P. the fountaine Lahoiro T. v. 12. Which Hagar the Egyptian Sarahs maid bare H. bare to Abraham caet v. 13. These the names of his sonnes H. of the sonnes of Ismael cat v. 13. Nadbehel Massa. S. Adbehel Mibsa cat v. 18. from Havilah to Agara C. from Havila to Sur. cat v. 18. he died in the presence of all his brethren H.B.P. he dwelt S.C. his lot fell T. G. naphal signifieth 〈◊〉 fall
stead in mount Seir Deut. 2.12 whereby it is evident that the wicked are void of naturall affection and that affinity is not much regarded among them when they are bent upon their owne preferment and commodity as Laban pursued after Iacob and his daughters purposing to have done him some harme but that the Lord staid him Gen. 31.29 THE SECOND BOOKE OF THE SECOND TOME OR PART OF GENESIS Containing the notable History of the life acts and vertues of honourable JOSEPH HEB. 11.12 By faith Ioseph when he died made mention of the departing of the children of Israel and gave commandement of his bones AMBROS Lib. 1. Officior cap. 17. Ioseph humilis fuit usque ad servitutem verecundus usque ad fugam patiens usque ad carcerem remissor injuriae usque ad remunerationem Ioseph was humble even unto service shamefast unto flight patient unto prison a remitter of wrongs unto reward VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAâ— MAN 163â— TO THE RIGHT HONOVRABLE The L. Cecill Vicount Cranborne Earle of Salisburie principall Secretarie to his excellent Majestie and Chancellour of the Vniversitie of Cambridge and of his Majesties most honourable privie Councell Grace mercy and peace from the Lord Iesus RIght Honourable I present to your Honour this last part of these my collections and Commentarie upon Genesis wherein to set forth unto us the worthy history of honourable Ioseph his humiliation first and then his exaltation together with his patience chastity clemency equity with the rest of his Princely vertues A fit president for all noble persons to follow and a perfect patterne for men of honour and authority to looke upon Ioseph was famous and renowned for many noble vertues but most especially for these foure his chastity in himselfe piety toward God fidelity to his Prince clemency toward his brethren First Ioseph is a rare example of chastity who in his youthfull yeares being a poore stranger and a servant enticed often and allured by promises and that by no meane woman but by his Lady the Mistresse of the house and not ignorant of the danger which might befall him for his refusall yet chose rather with his innocency to lie in chaines of yron than yeelding to intemperancy to weare chaines of gold this was his godly resolution when hee was tempted how can I doe this great wickednesse and so sinne against God for he did very well know that he which violateth wedlocke doth sinne against God the author thereof wherefore the Apostle saith that the Lord will judge such himselfe And Ambrose excellently concludeth this point concerning Ioseph Magnus vir Ioseph qui adamatus non adamavit rogatus non acquievit comprehensus aufugit Ioseph was a worthy man who being loved loved not againe being entreated consented not being laid hold on stayed not Secondly Iosephs chastity is much more graced and commended by his piety all his actions savour of godlinesse and the feare of God as a sweet perfume doth give a pleasant scent to all his enterprises before when he was enticed he had God in his mouth when the two prisoners wanted an interpreter he said unto them are not interpretations of God Gen. 40.8 when he stood before Pharaoh to interpret his dreame he gave the glory to God without me shall God make answer for the wealth of Pharaoh Gen. 41.16 when his children Manasseh and Ephraim were borne he remembred God at the birth of the first he said God hath made me to forget all my labour and hee called the second Ephraim and said God hath made me fruitfull in the land of mine affliction Genes 41.50 51. Afterward when Ioseph communed with his brethren 〈◊〉 unknowne he could not conceale his religion This doe and live saith he for I feare God Genes 42.18 when he discovered himselfe to his brethren he turneth himselfe unto God saying God did send me before for your preservation Genes â—5 5 Thâ—◠〈◊〉 Ioseph did shew himselfe twice noble indeed by his unfained piety and godly sincerity Much like herein was devout Daniel who being one of the three chiefe Governours of that great Monarchy of the Persians did thrice every day upon his knees pray and praise his God Dan. 6.10 Thus should all prudent Governours doe to honour him by whom they are honoured and to crave wisdome of the Author and Fountaine of wisdome Hierome giveth this counsell to a noble Matron Cum claritate generis morum suavitate contendas cum nobilitate corporis animi virtute nobilior proficias magisque illa nobilitate glorieris quae filios Dei cohaeredâ—s Christi facit c. non est quod sibi quis de nobilitate generis blandiatur si ex meliore parte famulus sit Hieron ad Demetriad With the greatnesse of thy stocke strive by goodnesse of manners together with noblenesse of bloud increase in the true nobility of mind count that the best nobility which maketh us the sonnes of God and fellow heires with Christ it availeth not to boast of highnesse of stocke if thou be abased in thy bettter part Thirdly Ioseph is famous for his faithfull service toward his Prince who when he had gathered up all the money which was found in the land of Aegypt and Canaan for the corne which they bought did not store it up for himselfe but laid it up in Pharaohs treasury Gen. 47.14 wherein Iosua well imitated him who in the division of the land of promise to the Tribes reserved no part for himselfe but when they had made an end of dividing then the children of Israel with one consent cast him out a lot amongst them Iosua 19.49 Ioseph then thought not to inrich himselfe by his office as many officers now adayes but he travelled more for the wealth of Pharaoh than his owne gaine in whom was not wanting that property which Moses father in law requireth in a Governour to be a man hating covetousnesse Exod. 18.21 which point is touched well by Ambrose Ne praeeminentem virum thesauri possideant sui pecuniis serviat qui praeest liberis That a great person should possesse rather than bee possessed of his treasure neither be commanded of money who is a commander of men Neither was Ioseph so devoted to his Princes profit that he neglected the poore commons but was a father also unto them that whereas he had bought themselves and their land for Pharaoh hee both releaseth them of their bondage and taketh only the fift part of the increase of their land whereas the whole belonged to Pharaoh and by this means as Ambrose saith they lost nothing of their profit that gained a perpetuity for it was better to part with some of the fruits than to forgoe the whole Such a prudent moderation well beseemeth wise Governours to be such honourable mediators betweene Prince and people wherein this kingdome God bee thanked wanteth not examples as that the royall dignity
of Purim when vile Haman had cast lots over them for their destruction or the feast of the dedication of the Temple after Antiochus had prophaned it for how can our mercifull God be sufficiently praised who discovered the secret counsels of the wicked undermined the underminers and he that is a wall of fire about Ierusalem hath quenched their fire There is a path as Iob saith which no fowle hath knowne neither hath the kites eye seene it yet the Lord hath declared their works as Elihu answereth and he hath turned the night there is no darknesse nor shadow of death that the workers of iniquitie might be hid therein The Lord hath so brought to passe that neither sagitta volitans per diem the arrow of treacherie flying by day nor negotium ambulans in tenebris conspiracie walking in the darke hath come neere us therefore alwaies praised bee his name Concerning sending of presents a testimonie of our joy that honourable assemblie hath with loving hearts presented to your Majestie a subsidiarie benevolence as a token of their dutie and thankfulnesse And may it please your Majestie also to accept the widowes mite this poore present which I in all humblenesse and loyaltie doe offer to your Princely view thinking it not the least part of my terrene happinesse that as my Synopsis was readie to meet your Majestie at your joyfull entrance so this Hexapla commeth forth by Gods goodnesse to congratulate for your prosperous deliverance The gifts to the poore are your Princely clemencie and bountie to your Majesties loving subjects that as the first is extended according to the honourable custome of this nation in the determining of the Parliament to some kinde of offenders so the other is desired and expected in seeing provision and maintenance to be procured for the Ministers and Preachers of the Gospell which in many places is very small and so the number of them to be not empaired but increased that religion and learning may flourish the two principall props of this Kingdome as your Majestie well knoweth whatsoever some have impiously thought and profanely written to the contrarie God strengthen your Majestie with all the honourable State that as our adversaries have digged pits which hold no water so our Lawgiver with the Princes of Israel may dig wells of springing water with their staves as it is said of Moses that is enact such lawes whereby the spring of the Gospell may be kept open and run along to our posteritie but the heads of the bitter Romish waters may be for ever stopped that all the people of God may use the same joyfull acclamations to such godly lawes as the Israelites did to the well Rise up well sing yee unto it As for the rest I end with the conclusion of Baraks song So let all thine enemies perish O Lord but they which love him shall be as the Sun that riseth in his might Your Majesties most humble Subject Andrew Willet TO THE MOST REVEREND FATHER IN GOD RICHARD BY THE DIVINE PROVIdence Archbishop of Canterburie Primate and Metropolitane of all England and of his Majesties most Honourable Privie Counsell AS concerning lawes so of books Righr Reverend Father there are two opinions some mislike there should be many as Arcesilaus in Laertius whose saying was Quemadmodum ubi multi medici ibi multi morbi ita ubi permultae leges ibi plus vitiorum Like as where are many Physitians there are many diseases so where there are many lawes there are many faults Some thinke it not necessarie there should be any as Demonax used to say Leges prorsus esse inutiles ut quibus boni non egerent mali nihilo fierent meliores That lawes were altogether unprofitable because neither the good stood in need of them neither were the evill bettered by them But Chrysostome with a better spirit approved all good lawes and would have none omitted In cythera non satis esse in uno tantùm nervo concentum efficere universos oportet percuti numerosè decenter Like as to make musick on an harpe to strike upon one string was not sufficient unlesse all were played upon in due measure The like judgement is to bee given of books that as superfluous scribling might be well spared so necessarie and profitable writing is not to be lightly esteemed There are then three sorts of men whom I first desire briefely to satisfie and then I will in few words declare the contents order and end of this worke First some there are that hold these labours superfluous and thinke that this age is given too much to scribling and that the world is pestred with too many books But this is their error that because some books are vainely written doe so judge of all and finding some treatises unnecessarie they imagine the rest to be so Indeed it cannot be denied but that there are some writings which as Aristen compared Logike are like spiders webs very curious but nothing profitable yet hee which should contemne all because he justly condemneth some were like to an unwise patient who because of some unlearned Empirikes should reject the skilfull Physitian as even the Heathen Poets could say that he which neglected learning left the Physitian of his soule In mens divers writings the diversitie of Gods gifts diversly appeareth There is no eye so quicke but may oversee somewhat which another may espie no wit so sharpe but may be more whetted nor yet any gift so meane but there may be some use thereof nor no labourer so simple but may bring somewhat to further Gods building as the Apostle saith Ye may all prophesie one by one that all may learne and all may have comfort Even the greatest Prophet and best interpreter may receive some benefit by the meanest Preacher and expounder True it is that in these dayes bookes are counted the vilest merchandise and the last thing for the most part which a man buyeth is a booke and any thing is thought more necessarie than that which is for the soule This also is the cause why rich men are more sued unto than wise men and Merchants and Vsurers dâ—ores are more frequented than Preachers houses because as one being demanded the reason why wise men went unto rich men and not the rich to the wise answered Wise men know what is necessarie for themselves so doe not the other Therefore the one seeketh things temporall as requisite for the bodie the other neglecteth wisdome being necessarie for the soule Now concerning such neglecters of divine studies and contemners of spirituall labours I say as Hierome answered Ruffinus Mihi meis juxta Ismenium canens si aures surdae sunt caeterorum I will sing unto me and mine as Antigenidas the Musician said to his scholar Ismenius if other mens eares be deafe Another sort there is that are given to carpe at other mens writings who if they be such as are enemies to the
conspectu Dei c. The Saints doe eat and drinke in the sight of God and all that they doe they doe in his sight And so the Apostle saith Whether ye eat or drinke or whatsoever ye doe doe all to the glory of God 1. Cor. 10.31 4. Obs. Diligence is required in a Magistrate Vers. 13. THe people stood about Moses from morning to even Moses singular diligence and paines is here set forth in attending upon the causes of the people Audiant hoc delicusi Indices nostri qui vix ad horam c. Let our delicate Iudges heare this which scarce indure an houre to heare their suiters causes Diligence in the charge commited to us is sweet unto God and good to our selves Come thou good and faithfull servant will God say to the Magistrate as well as to the Minister Enter into thy Lords joy B. Babington 5. Obs. Iudges and Magistrates specially must be men fearing God Vers. 21. FEaring God c. The feare of God is a vertue most necessary in Judges for hereupon hang all vertues Abraham thinking that the feare of God was not in Gerar despaired of any other vertue there to be found Gen. 20. B. Babington 6. Obs. Good counsell is to be received at any hand Vers. 24. SO Moses obeyed c. In quo mite modestum ingenium declarat c. Wherein Moses sheweth a milde and modest disposition not to refuse to receive wholesome counsell at any mans hand Marbach As the Apostle saith Set up them which are least esteemed in the Church 1. Cor. 6.4 Good counsell proceeding even from simple and meane people is not to be despised The end of the first booke THE SECOND PART OF THIS BOOKE OF EXODVS Containing THE HISTORIE OF THE Constitution and setling of the people of Israel after their deliverance out of Egypt in their state Ecclesiasticall and Civill by Lawes morall ceremoniall politicall WITH THE OBEDIENCE AND disobedience of the people thereunto divided into two Bookes THE FIRST SHEWING THE PRESCRIPTION of those Lawes to chap. 30. The second the practice and execution thereof unto the end of Exodus THE FIRST BOOKE SHEWING THE PRESCRIPTION and promulgation of the foresaid Lawes VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE RIGHT HONOVRABLE HIS SINGVLAR GOOD LORD SIR THOMAS EGERTON Lord Ellesmere Lord Chancellor of England and of his Majesties most honourable privie Councell RIght Honourable there is a saying That nothing so soone wâ—â—eth old as thankes for a benefit received This imputation of unthankfull oblivion might justly fall upon mee if having occasion to use my penne I should in silence passe over your Honour I cannot therefore forget your Honourable favour and bounty which I have some yeeres past felt and found The eye better seeth the object removed in equall distance from it than when it is put close unto it so a thankfull heart will as well consider of a benefit after as at the first time when it is received I hate flattery neither have I used to fawne upon great men in praising above desert or blazing their names whom their vertues commend not yet I hold it as great a wrong not to ascribe praise where it is deserved as it is follie to give it where it is not due It is a good saying It is seemely to give incense unto God and praises unto good men for the praise of the instrument redoundeth to him that handleth it and the industry of the Minister commendeth the skill of the chiefe worker and the acknowledging of the gifts and graces of men setteth forth the praise of God that giveth them This therefore I cannot conceale that I have found your Honour the greatest respecter and only rewarder of my poore travels and labours This I speake not as though wee which by preaching and writing keepe the watch-tower against the enemy ought to make the reward of the world the end and scope of our paines taken in the world I hold it Pharisaicall to doe any thing for the praise or recompence of men This is sufficient for the servants of Christ that their Lord hath promised Thou shalt be recompenced at the resurrection of the just I am of his minde that when one had said It is an excellent thing for a man to obtaine all that he desires made this answer Multò majus est non desider are eâ— quibâ—â— nibil indiges But it is a greater matter not to desire at all the things which thou needest not But this I have mentioned to note by the way the strange humour of this age that of all presents least esteemeth bookes and vilipendeth no gift as it doth the fruits of Scholars studies I have read that the women among the people called Iberi did use every yeere to shew publikely their spinning worke and that she was most honoured which in the judgement of the men had laboured most If the Spinsters of these times which spinne and weave garments not with Dorcas to cloathe the body but with Paul to adorne the soule were had in such regard we should have more spinners and better worke Such bookes I confesse as feede mens fansies and breed wanton delight are had of some in price when graver treatises are set light by as one of Terentius Comedies called Eunuchus was valued at eight thousand peeces of money which make two hundred crownes more than all Tullies Orations and other his learned workes were esteemed at But the choice of bookes should bee as the choice of Physicians Medicus non jucundior sed utilior eligitur A man will have a Physician rather profitable that can doe him good than pleasant to feede him with words Such difference there is in bookes they which please the eare doe flourish with leaves but such as instruct the minde doe yeeld the fruit the one as a song of Musicke that endeth with the sound the other as wholsome physicke that worketh after it is gone the bookes of the one are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commentaries to instruct the other are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commemoratives of mens folly Now what should be the reason why bookes of Divinity are so much at many hands contemned and treatises of vanity so highly commended may easily be conjectured for as Diogenes being asked why men used to give unto the blind and lame but not unto Philosophers made this answer Because they may thinke they may one day become blind and lame themselves but never hope to be Philosophers So mens affections being blind and lame and their phantasies vainly bent must needs delight in vaine and lame pamphlets which feede their humours and cannot brooke that which would purge them But leaving to complaine of that which I cannot helpe I cannot but commend that which I heare and have my selfe found that your Lordships respective care in preferring freely men of desert a rare president in
4. 2. Neither were they to make any likenesse of beasts of the earth to worship them for divers of the Heathen did adore the terrestriall creatures as the Egyptians made Apis which was a pide Bull their god they also worshipped a Ramme for so they pictured Libycus Ammon with a Rammes head and generally the Egyptians worshipped all those cattell which the Hebrewes used to sacrifice unto God as it appeareth Exod. 8.26 3. They are forbidden also to make the likenes of any thing in the waters as fish or other creeping things as it is further explained Deut 4.18 For the blind Gentiles did worship fishes for although at the beginning when Idolatrie was first taken up among the Heathen they at the first fell not to this grossenesse because in those first ages navigation was not so common and so they had not any great experience of the waters and fish yet afterward the fondnesse of the Heathen brought them also into this foolish vaine to worship fishes as the two fishes they made one of the signes in the Zodiak because Venus and Cupid two of their gods when they fled away from Tipheus the giant did take upon them as their Poets faine the shape of two fishes likewise they set the Delphine as a signe among the starres in memorie of Ariâ—n the Musitians deliverance who being cast into the Sea by the mariners that robbed him of his riches was carried by a Delphine being allured by his musicke safe to the land Ex Tostat. quaest 4. 4. The waters are said to be under the earth not in respect onely of the higher parts of the earth or because it descendeth into the concavities and hollow places of the earth cum tamen sit supra terram being yet of it selfe situate above the earth as Tostatus but rather as Cajetane thinketh Situs aquarum est terra habitabili inferior the situation of the waters is indeed lower than the habitable earth as it is said to be founded upon the seas Psal. 24.2 QUEST III. Of the difference betweene bowing downe and serving Vers. 5. THou shalt not bow downe to them neither serve them c. 1. Cajetane referreth both these unto the externall act of worship as in bowing the knee uncovering the head and such like and offering of sacrifice which he understandeth under the name of service Omnis enim oblatio sub servitutis nomine comprehenditur For all kinde ob oblations are comprehended under the name of service The internall act of adoration hee would have contained in the former precept Thou shalt have no other gods c. To the same purpose Tostat. quaest 4. But this being a divers commandement from the former it forbiddeth all kinde of worship of Idols both externall and internall Idolatrie is the proper transgression of this precept and therefore therein is absolutely and generally condemned 2. Their opinion then is rather to bee received that doe thus distinguish these two the first word shacah to bow downe signifieth that outward worship which is done by the bodie or the members thereof the other word ghabad betokeneth to serve and it importeth such service as the servant yeeldeth to his master Oleast which is in the minde So also Prâ—copius Cultus proficiscitur ex animo adoratio fit specie quadam cultus Worship proceedeth from the minde adoration is in outward shew He that worshipped Idols doth also adore them that is outwardly but he that adoreth or boweth himselfe unto them that is by externall gesture doth not alwayes worship As a man may be constrained by torment to give outward adoration to Idols which in his minde he knoweth to be nothing So it is forbidden ut nec affectu colas nec specie adores that neither thou worship them in affection nor adore them in shew Gloss. ordinar Nec excusatur Marcellinus Papa qui tamore impulsus exteriori actu obtulit illis thura Neither is Pope Marcellinus excused who being compelled by feare did in externall act offer incense unto them Cajetane QUEST IV. In what sense the Lord is called a jealous God Vers. 5. I Am the Lord thy God strong jealous 1. Origene sheweth well how the Lord is jealous of his people Zelans dicitur Dominus quia animum sibi mancipatum non patitur damonibus admisceri The Lord is said to be jealous because he will not suffer the soule addicted to his service to have any societie with devils Like as a man is jealous over his wife but that shee may keepe her selfe onely to his love but for other women hee careth not So the Lord was jealous over his people but as for the Gentiles hee suffered them to continue in Idolatrie he was not jealous over them The jealousie therefore of the Lord proceedeth from his love but if his people whom he is jealous of shall commit spirituall fornication still then the Lord threatneth to cast them off and to be no more jealous of them as the Lord saith by his Prophet My jealousie shall depart from me and I will cease and be no more angrie Ezeck 16.42 Zelus itaque charitatem declarat The zeale therefore of God sheweth his love Theodoret. 2. Zelare dicitur Deus cum creaturam quam non vult perire castigat God is said to be jealous of his creature which he doth chastise and correct that it perish not Augustin 3. The Manichees tooke exception to this that the Lord calleth himselfe a jealous God which they tooke to be an affection unmeet for God and so they would deprave the author of the old Testament To whom Augustine maketh this answer That like as the wrath of God non est perturbatio mentis sed potentia vindicandi is no perturbation of minde but his power of revenging sic zelum Dei non cruciaâ—um animi c. So the zeale of God we understand not to be a vexatien of the minde such as the husband is tormented with against the wife or the wife against the husband sed tranquillisimam sincerissemamque justitiam but Gods most sincere and calme justice c. And further he excellently sheweth the cause why the Spirit of God in Scripture useth such termes of God quae apud homines in vitio poni solent which among men are taken in the worse part ut inde admonerentur c. that men thereby should be admonished that even when they speake as they thinke with honour of God they speake not worthily of the divine Majestie cui honorificum potius silentium quà m ulla vox humana competeret to whom honourable silence better agreeth than any speech of man 4. Iulian the Apostata also here thus objected whereas the Lord is said to bee a jealous God either hee suffered Idols to bee worshipped in the world then is not Idolatrie to be condemned or if they were worshipped against his will then is he not omnipotent Answ. 1. A man is jealous of his owne wife onely and not of another woman therefore because
command them after him to keepe the way of the Lord for which care the Lord himselfe commendeth him Gen. 18.19 than either Nachor or Esau had and therefore it is not unlike but that Iobs great knowledge was the fruits of Abrahams instruction propagated to his posterity QUEST XV. In what time Iob lived COncerning the time wherein Iob lived 1. He was neither so ancient as Iacob which seemeth to bee the opinion of Philo who thinketh that Dinah Iacobs daughter was Iobs wife for Eliphaz the Temanite of Teman of Eliphaz of Esau the third from Esau one of Iobs friends will make him after Iacobs time 2. Neither was Iob in the time of Moses which must be the opinion of Hierome who maketh Eliâ—u to be Balaâ—m 3. Much lesse lived he in the time of the judges as Gregorie thinketh for at such time as Iob lived who is commended for offering sacrifice the sacrificing priesthood was not instituted 4. Wherefore it is probable that Iob lived in the time of the Israelites being in Egypt after the death of Ioseph before the birth of Moses when Sathan compassed the earth and it was a rare thing to finde a righteous man for Moses is held to be the writer of the booke of Iob and as Eliphaz of Teman of Eliphaz of Esau of Isaack of Abraham was the sixt from Abraham so might Iob be in another line QUEST XVI Of Baal-hanan the seventh king of Edom. Vers. 38. BAâ—l-hanan the sonne of Achbor c. In that the city or country of this Baal-hanan is not expressed as of the rest 1. Some thinke it is omitted because he was of the same city of the which was the king next before named 2. Some because he had many adversaries and therefore had no certaine place 3. Some as Ramban that Hanan was his citie and so he is called Baal-hanan that is Lord of Hanan 4. But it may be that he was not so famous as the rest and therefore his citie is not noted Mercer QUEST XVII Of Mehetabel the wife of Hadad Vers. 39. MEhetabel the daughter of Matred the daughter of Mezabâ—h c. 1. Some thinke that Matred was her father Mezabah her mother 2. Some as R. Levi will have her the naturall daughter of Matred and the adopted daughter of Mezabah 3. Some thinke that Mezabah was the name of the place otherwise called Medeba or with Ptolome Medava Iun. but this seemeth to be somewhat coact and strained that she should be called the daughter of such a citie or towne 4. Therefore she is said to be the daughter of Matred her father not mother and daughter that is niece of her grand-father as Aholibamah before is said to be the daughter of Anah and daughter that is niece of Sibeon Mercer 5. Mezabah signifieth golden waters it might be that he was inriched by such waters where gold was gathered Matred also is interpreted one that is diligent or conversant in his worke of the word tared from whence some thinke the name Mithridates to be derived Mehetabel that is doing wel or giving unto God of the same signification with the name Theodosâ—â— Mercer QUEST XVIII Of the Dukes of Edom. Vers. 41. DVke Timna c. Duke Aholibamah 1. As the principality of Edom began with Dukes and rose to Kings so it returneth to Dukes againe who did not one succeed another as the Kings but they were all rulers together in divers places of Edom after the death of Hadad in Moses time 1 Chron. 1.51 2. These are not here the names of women as thinketh Aben Ezra that first the Dukes are named that came of Timna then those which came of Aholibamah neither are they the names of men Iun. but rather of the places called by the names of their first mothers where these Dukes had their seat Mercer Muscul. 4. Places of Doctrine 1. Doct. The prosperity of the wicked of short continuance Vers. 32. THese are the Kings that reigned c. The wicked are soone raised to honour and are quickly cast downe againe as Esaus posterity was speedily advanced to a Kingdome but it continued not long Iacobs seed though a long time kept under in affliction yet at the last obtained a firme and permanent Kingdome such is the condition of the elect though of a long time their happinesse appeareth not yet when it breaketh forth it hath a durable continuance but the prosperity of the wicked soone fadeth away therefore they are said to be set in flippery places and they are as a dreame when one awaketh Psal. 73.18.20 Mercer 2. Doct. Alteration of states in the hand of God FUrther whereas first the Horites dwelt in mount Seir and had divers Dukedomes and Principalities there and after them the Edomites were first Dukes then Kings then Dukes againe wee see that the alteration of states transplanting and changing of Kingdomes is in the Lords hand it is God that maketh low and maketh high Psal. 75.7 Muscul. 5. Places of Confutation 1. Confut. Outward prosperity no sure note of the Church Vers. 32. THese are the Kings that reigned in Edom c. There were divers Kings in Edom before any reigned in Israel yet was not Edom the Church of God but Israel prosperity then and outward glory is no sure note of the true Church as the Papists make it Luther For then Moses would not have chosen to suffer affliction with the people of God and have refused the glory pompe and pleasure of Pharaohs Court Heb. 11.25 2. Confut. Against the Iewes that Magdiel is not Rome Vers. 43. DVke Magdiel the Hebrewes take this for Rome because they thinke that the Romans came of the Idumeans but they have no reason for it spiritually indeed the Romanists and all other enemies to the Church of God may be counted Idumeans But otherwise there was no affinity betweene Rome and Idumea being so farre distant Magdiel was a place in Edom as Timna and Teman and the rest were It signifieth annuntians Deum praising or confessing God in which sense it were happy for Rome now spirituall Babylon if she could truly be called Magdiel 6. Places of morall observation 1. Observ. God blesseth the seed of the righteous for their fathers sakes Vers. 15. THese were the Dukes of the sonnes of Esau c. As Ismael was temporally blessed for Abrahams sake so was Esau for Isaacks sake his posterity was renowned and honourable Thus the Lord often vouchsafeth temporall and outward favours even to the degeneraâ—e seed for their righteous forefathers sake as the Lord would not take away the whole Kingdome from Rehoboam that David still might have a light in Jerusalem 1 King 11.36 2. Observ. The wicked void of naturall affection Vers. 20. THese are the sonnes of Seir the Horite c. Esau was by marriage allied to this Seir for hee married Aholibamah neeâ—e to Sibeon the third sonne of Seir Gen. 36.2.20 yet the children of Esau chased away the Horims and destroyed them and dwelt in their
of a brother for the word is used first in this place where it so signifieth from hence then the originall sense of the word must be taken 3. The words of the law are If brethren dwell together now naturall brethren and such as are properly so called are more like to dwell together than kinsmen removed who in a large sense are so called brethren 4. This law is so interpreted in the Gospell where it appeareth by the Sadduces question of seven brethren that successively tooke the one the others wife Matth. 22. that it was so practised 5. It is the opinion of Philo and the Hebrewes as we heard before who are best acquainted with their owne lawes that naturall brethren used so to doe 4. Now the objections on the contrary part are easily answered 1. It is objected that Levit. 18.16 the brother is forbidden to marry his brothers wife Answ. This is a particular exception from that generall law that unlesse in this case onely to raise seed to the brother it was utterly unlawfull to take the brothers widow which was not to uncover her shame but rather to take away her shame in that shee remained childlesse by his brother and it was honourable to the dead in reviving his memory So wee see in other cases that the Lord made some particular exception from his generall lawes As the making of the Cherubims over the Arke was an instance against the second commandement the Israelites robbing of the Egyptians against the eighth commandement Phinehes killing of the adulterer and adulteresse against the sixth commandement 2. Ob. The practice of this law as appeareth Ruth 4. where Boaz not a brother but a kinsman taketh the wife of the dead sheweth the meaning thereof Answ. We deny not but where there was no brother nearer there the next kinsman further off did the duty of the brother and so was it practised upon Ruth 3. Ob. Iohn Baptist simply reproveth Herod because he tooke his brothers wife It is not lawfull for thee saith Iohn to have thy brothers wife Mark 6.18 Answ. It is certaine that Herods brother had issue by his wife Herodias whose daughter danced before Herod and therefore in this case it was not lawfull so that Herod tooke not Herodias for any such purpose to raise seed to his brother but of an immoderate lust 4. Ob. Why then should it not be lawfull still in this case to marry the brothers wife dying without issue Answ. This law of Moses was partly ceremoniall and typicall in preserving the right of the first-borne whereby was prefigured the spirituall birth-right in the Messiah which never should have end partly politicall in maintaining the distinction of families in their tribes whereof the ceremonie is now abolished which onely concerned that people Iun. in Deut. 25. vers 5. QUEST VIII Whether Thamar or Iudahs sinne was greater COncerning this act of incontinencie which Iudah committed with Thamar 1. We refuse the opinion of Rab. Simeon who altogether exempteth Thamar from any fault because she onely desired issue for the hope of the Messiah to be borne of Iudah for this mystery was not as yet revealed Perer. 2. It is certaine that Iudahs sinne was greater than Thamars both in that he brake promise with her concerning Selah as also in that he companied with her not for any issue but carnall lust though he were afterward preferred before his brethren this no more excuseth his fault than if Davids adultery joyned with murther should bee defended because hee was preferred before his brethren of whose seed the Messiah should come 3. Thamars sinne was lesse than Iudahs yet a sinne as Augustine noteth Non eam justificatam sed magis quam se justificatam dicens Iudah saith She was not righteous but more righteous than he lib. 22. cont Faust. cap. 62. Yet her fault is extenuated by these circumstances as Ambrose noteth Non alienum praeripuit thorum She did not usurpe upon anothers bed she stayed till Iudah was a widower she did it not of an inordinate lust Sed successionis gratia concupivit She onely desired to have issue Et ex ea familia quam delegerat And by that family which she had chosen and further after she knew her selfe to be conceived with childe she put on her widowes garments againe and so continued 4. Yet Thamars sin in some respect was greater than Iudahs because she wittingly committed incest with her father in law but Iudah ignorantly Luther Notwithstanding all circumstances considered Iudahs fault was the greater and so he doth justifie her in respect of himselfe 5. But whereas Ambrose further noteth that shee stayed till Selah to whom she was espoused was dead therein is an errour for vers 14. it is given as a reason why Thamar attempted this thing because Selah was now growne and of age and she yet not given unto him he was then at this time alive Beside Selah is numbred among those sons of Iudah that went downe with Iacob into Egypt and onely Er and Onan of Iacobs sonnes are said to have died in the land of Canaan Gen. 46.12 ex Perer. QUEST IX How it came to passe that Iudah discerned not Thamar by her voice Vers. 15. HE judged her to be an whore for she had covered her face c. 1. Not as some reade she had coloured or painted her face whom Aben Ezra doth not without cause reprove 2. Neither is this a reason why Iudah did thinke she was an harlot because she was vailed as Iunius Calvin for harlots use not to be so modest but it is given as a reason why Iudah did not know her Mercer 3. And whereas it may seeme strange that Iudah did not know her by her voice the reason is that being wholly given over to lust and intending no other thing he greatly regarded not the sight of his eyes or hearing of his eares Luther As also it was a just judgement of God upon him to strike him with such a stupidity as not to discerne her Mercer Geneven QUEST X. Whether Iudâ—h were a Iudge Vers. 24. BRing her forth and let her be burnt c. 1. Iudah giveth not sentence against Thamar either as being appointed a Prince and Judge among the Canaanites as Tostatus Cajetanus for it is not like they would suffer a stranger to be a Judge and ruler among them as the Sodomites answer Lot Gen. 19.9 neither as chiefe in the familie had he power of life and death over those of his charge as some thinke for neither doe we reade that any father of families did execute any such justice in their families and Iacob was the chiefe father of these families and therefore it is most like that Iudah giveth advice that Thamar should be brought forth to the place of justice and proceeded against according to the custome and law of that Country Mercer Iun. 2. But whereas she is adjudged to the fire this was not because she was Melchisedecks daughter the Lords
these corrupt times and protecting and patronizing their labours is not the meanest flower in your garland nor the smallest pearle among your jewels nor of the least grace among your vertues But as Plutarke saith The Moone never sheweth fairer than when it is at the full so your beneficence and favour toward such sheweth your fulnesse which with all other honourable parts I wish may still increase with you as the Moone and never decrease as the Sunne Now in one word I will touch the occasion of my writing As before I handled in my Commentary upon Genesis the holy histories of Abraham Izhak Iakob Ioseph So observing the same method I have entred into the history of Moses life and acts I have chiefly handled the obscurer questions which fall out in this booke of Exodus not to bee inferiour in mine opinion either in depth of knowledge or weight and pithinesse of argument or variety of delight to any in all the Scripture Neither have I omitted the plainer observations of most speciall note fit for edifying for as Augustine well saith In omni copia scripturarum sanctarum pascimur apertis exercemur obscuris illie fames pellitur hic fastidium In the great plenty of the sacred Scriptures wee are nourished with the plaine places and exercised with the obscure that ariveth away hunger and this satiety Of Moses therefore the Writer of the Law I thought good to write to a Moses in our times a most honourable Professor and Iudge of the Law Three things in Moses are worthy of all eminent persons to be imitated his beginning without ambition his proceeding without corruption his ending with glory For the first Moses presumptuously aspired not to that high calling to be the deliverer and Iudge of the Lords people but by all meanes would have declined it And as the Apostle noteth of Aaron that no man taketh this honour to himselfe but he that was called of God as Aaron So was it true of Moses and therefore as Hierome saith Indignum se judicans ministerio Dei major effectus est While hee counted himselfe unworthy of the service of God he became greater Secondly in the execution of his office Moses was most faithfull as the Scripture giveth testimony of him that he was faithfull in all his house Heb. 3.2 Hee delivered the oppressed delayed not the right of the poore received no gifts corrupted not judgement sought not himselfe The people waited upon Moses but from morning to even Exodus 18.14 which Iethro his father in law thought to bee too much that the people should stay so long for judgement and therefore adviseth him to take a more speedy course for expedition It was admirable that Moses having six hundred thousand people to attend upon him for their causes held them no longer than from morning to even Herein your Honour with other of your honourable place shall doe well as your Honour hath well shewed heretofore your care that way to imitate Moses in abridging the tediousnesse and length of suits and in taking care that poore suters bee not wearied with long attendance But this is more to bee wondred at that Moses having two sonnes Gershon and Eleazar sought not their advancement nor to make them great seeing he consecrated Aaron and his sonnes for the Priesthood and ordained Ioshua his minister and servant to succeede him in the government making no mention at all nor commending his sonnes unto God for either place Wherein hee well declared that hee affected not the greatnesse of his owne house but studied wholly for the welfare of the people of God And herein Ioshuah followed his masters steps who divided the land of Canaan among the tribes and left nothing for himselfe but that the people last of all cast him out a part and that but a meane one in the barren mountaines as Hierome noteth writing of that Christian Matron Paula how shee visited the sepulchre of Ioshuah Satisque mirata est quod distributer possessionem sibi montana aspera delegasset And marvelled very much that the divider of the possessions chose the hilly and craggie places for himselfe and he addeth further Imo Iosua nihil sibi reliquit sed portio ab Israelitis illi concessa Ioshua left nothing for himselfe but a portion was given him by the Israelites as is evident Iosh. 19.49 Whence it cannot be inferred that it is unlawfull for Governors to provide for their kindred and posterity for Ioseph being in authority nourished his father and brethren but hereby it appeareth that the chiefest care of Magistrates who are Fathers of the Common-wealth should be for the publike weale more than for their private wealth As the Apostle saith I seeke not yours but you for the children ought not to lay up for the fathers but the fathers for the children And Bernard saith well Praees nunquid ut de subditis crescas nequaquam sed ut ipsi de te Thou art set over others not that thou shouldest increase by them but that they be increased by thee As Moses was faithfull and sincere in his office so his end was glorious who ever had a more honourable end than Moses whom the Lord is said to have buried whereof Ambrose thus writeth Quis in terrenis ejus potuit deprehendere reliquias quem secum esse Dei filius in Evangelio demonstravit Who could thinke to finde his reliques that is his body in the earth whom the Sonne of God shewed in the Gospell to bee with him Such an honourable end God will send to all Christian Magistrates that walke in Moses steppes whose excellent vertues of humility sincerity piety while your Honour setteth before your eyes Moses reward of immortall glory shall assuredly follow through the abundant mercies of God and the infinite merits of Iesus Christ our blessed Saviour to whom bee praise for ever Your Honours ready to be commanded in the Lord ANDREW WILLET THE SECOND PART OF THIS BOOKE OF EXODVS OF THE CONSTITUTION AND SETling of both the Ecclesiasticall and civill State of Israel by most just and godly Lawes THe first part of this booke concerneth the deliverance and redemption of the people both from the cruell bondage of the Egyptians and from other dangers which befell them in the desart Now followeth the other generall part of the constitution and setling of their State by wholesome and good Lawes both morall judiciall and ceremoniall to chap. 30. with the execution and practice of the people to the end of the booke CHAP. XIX 1. The Method and Argument THis Chapter containeth a description of the preparation of the people to receive the Lawes afterward given them which preparation is both generall to vers 9. then particular to the end of the Chapter In the generall preparation first the circumstances are set downe both of time place and persons when they removed from whence and whither and who the whole host of Israel
sinne Vers. 25. And thou shalt burne them in the Altar upon the burnt offering I.A.S. better than for a burnt offering P.L.B. or in the Altar of burnt offering S. for here the preposition is omitted or beside the burnt offering G.V. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghal above upon Vers. 35. Thou shalt fill their hands B.G.V.A. consecrate their hands P.S.L. consecrate their ministerie I. offer their oblations C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temalle shalt fill Vers. 36. Thou shalt cleanse the Altar G.B. cum caeter not sprinkle the Altar with the sinne offering I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chata in piel signifieth to cleanse and so Iunius translateth Levit. 14.52 3. The questions explained QUEST I. Why it pleased God to have the Priests thus consecrated Vers. 1. THis is that thou shalt doe unto them in consecrating them c. 1. First it was requisite that there should be some singled out and appointed to minister in the Priests office to avoid confusion lest every one at his pleasure might have presumed upon the Priests office as among the Gentiles he that was the more mightie and honourable tooke upon him to be a sacrificer Lippom. Pellican 2. The Lord as before hee beautified the Priests with glorious apparell so here he by certaine publike and solemne rites doth cause them to be consecrated in the sight and view of all the people for the greater reverence and authoritie of their calling 3. And hereby the Priests themselves were assured also of their calling which was sealed and confirmed unto them by these signes 4. And these ceremonies were figures and types of the high Priest Christ Jesus whom the Lord hath anointed and of all the faithfull and beleevers whom Christ hath made Kings and Priests to God his Father Simler QUEST II. Why the calfe is said to be the sonne of a bullocke Vers. 29. TAke a young bullocke yet under the dam. 1. Some take this to bee according to the Hebrew phrase A calfe or steare the sonne of a bullocke that no more is thereby signified but that he should take a bullocke as so they say the sonne of a goat the sonne of a dove and such like Oleaster But this were in that sense a needlesse repetition for a bullocke must needs come of a bullocke and a goat of a goat 2. Some make this to be the meaning that he should take a young bullocke out of the heard de armento so Latin Septuag Chalde Vatab. But more is signified thereby than so for Genes 18.7 it is said that Abraham ran to the heard and fetched filium bovis the sonne of a bullocke not out of the heard for that is said before 3. Rab. Salomon thinketh this is added by way of distinction because the word phar signifieth not onely a young bullocke but an old calfe and therefore by this addition it is signified that it should be a young bullocke But this addition needed not for that cause for the word phar of it selfe signifieth a young bullocke as the Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calfe 4. Wherefore I preferre here Iunius reading who interpreteth it juvencum filium bovis a young bullocke the sonne of an oxe or bullocke juvencum subrumum a calfe or bullocke yet sucking under the dam not weaned and therefore sometime ben bakar the sonne of a bullocke is put alone without the other word phar QUEST III. Why a bullocke two rams and other things were offered at Aarons consecration A Young bullocke 1. Lyranus thinketh that they are bid to take a calfe or young bullocke for Aarons consecration to make atonement for that sinne which hee had committed in making the golden calfe and the two rams were prescribed one in remembrance of the ramme which was sacrificed in the stead of Isaack and the other for a commemoration of the paschal Lambe which they offered at their departure out of Egypt But these are light conjectures for Aaron had not yet committed that sinne in making the golden calfe neither was it a ramme but a lambe which they celebrated the passeover withall 2. Therefore this is the reason why all these things and of this sort and kinde are taken According to the dignitie of the persons here consecrated such are the sacrifices and gifts of their consecration as Levit. 4. a calfe or young bullocke is prescribed to be offered for the sin of the Priest whereas but a goat was sacrificed for the sinne of the Prince because the sins of the Priests who professed knowledge were more dangerous and scandalous So then because here the high Priest with his sons are to be consecrated a bullocke must be taken 3. And because the Priests were to offer unto God all the gifts and sacrifices of the people of all sorts it was fit and requisite that they should be consecrated with sacrifices of all sorts which were three either sinne offerings burnt sacrifices or peace offerings of the first kinde was the bullocke here of the second the first ramme and of the third the second 4. And for that there were divers kinds of meat offerings some of things that had life as beasts and birds some without life as cakes unleavened bread and such like and the meat offerings of things without life were of divers sorts some out of the oven some of the frying pan some out of the cauldron Levit. 2.4.5 here all these varieties are presented unleavened bread out of the oven cakes tempered with oyle in the frying pan and wafers boyled in water as R. Salomon thinketh like unto our fimnels Tostat. qu. 1. 5. And because the Priests were duces ante signani aliâ—rum the Captaines and ring-leaders of others to signifie that there was a greater holinesse required in them they are consecrated all kinde of wayes 1. They are washed 2. They are clad with the Priestly robes 3. They are anointed 4. The sacrifices both for sin the burnt offerings and peace offerings are offered for them 5. They are purified with bloud both their eares hands and feet are touched therewith and they themselves and their garments are besprinkled also with bloud And this was not to be done one day or two but their consecration did continue for seven dayes together vers 36. Gallas QUEST IV. Why Aaron and the Priests were called to the doore of the Tabernacle Vers. 4. THou shalt bring Aaron and his sons to the dâ—â—re of the Tabernacle The reasons hereof may bee these why Aaron was brought to the Tabernacle there to put on his Priestly garments 1. Because he was to serve with the rest of the Priests in the Sanctuarie within into the which Aaron was not to enter without his Priestly attire for his sound must be heard when he goeth in and out lest he die chap. 28.35 2. Because at the doore of the Tabernacle was placed the brasen Altar where the Priests were daily to offer sacrifice and therefore it was meet they
the same God as S. Paul exhorteth to keepe the unitie of the spirit in the bond of peace for there is one Lord one faith one baptisme Ephes 3.4 5. Therefore Christians doe much forget themselves in dishonouring their holy profession with unbrotherly strife and contention 3. Mor. Oaths must be religiously kept Vers. 6. GOe and burie thy father as he made thee to sweare Even Pharaoh an Heathen prince made conscience of an oath and therefore condescended to Iosephs request This example shall condemne many Christians that are carelesse to performe their oathes Calvin whereas the Scripture teacheth that a man should keepe his oath though hee swear to his owne hinderance Psal. 15.4 4. Mor. A guilty conscience alwayes fearefull Vers. 15. IT may be that Ioseph will hate us Iosephs brethren now after 40. yeares call to minde the trespasse committed against Ioseph Mercer such is the nature of a guilty conscience upon every occasion it is apt to be revived and stirred as the Lord said to Cain If thou doest not well sin lieth at the doore Gen. 4.7 of such Moses saith the sound of a leafe shaken shall chase them Levit. 26.36 Therefore when any hath sinned let him seeke soundly to heale the wound of his conscience that it doe not grieve him afterward 5. Mor. Perfect reconciliation doth good for evill Vers. 21. FEare not I will nourish you c. Ioseph here sheweth his unfained reconciliation in that he doth not only forgive his brethren but also doth them good Many now adaies thinke they are perfectly reconciled if they doe not recompence evill though they will not extend their hand to doe good to them who were before their enemies But our Saviours doctrine is otherwise that we should doe good to those that hate us Matth. 5. vers 44. 6. Mor. To renounce the world and the vanities thereof Vers. 22. IOseph dwelt in Egypt he and his fathers house The Latine readeth with his fathers house it is like that Ioseph did joyne himselfe in society of religion with his fathers house yet executing his place of government still wherein he shewed that he regarded not the honours and pleasures of the Court in respect of the fellowship with Gods Church So the Apostle saith of Moses that he chose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 by these examples we are taught to renounce this world not to be entangled with the vanities thereof but to presse forward in desire to our heavenly Canaan Here then is an end of this booke which the Jewes make such account of that they have numbred the very letters which make 4395. But as they dwell in the letter so we should take delight in the spirituall sense and godly edifying Thus have I by Gods gracious assistance finished this laboursome and painfull worke most humbly beseeching God to make me able to goe forward in this course if he shall see it to be to his glorie and the good of his Church to whom I give all hearty thanks who hath thus far holpen and assisted me and so I conclude with that saying in the Revelation Praise honour and glory be unto him that sitteth upon the throne and unto the lamb for ever Revel 5.13 FINIS Hexapla in Exodum That is A SIXFOLD COMMENTARY UPON The second Booke of MOSES called EXODVS VVherein according to the Method propounded in Hexapla upon Genesis these six things are observed in every Chapter 1. The argument and method 2. The divers readings 3. The questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall common places applied VVherein in the divers readings these translations are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition 10. And the Hebrew originall maketh the tenth And in the same there are well nie two thousand Theologicall questions handled and above fortie Authors old and new writing upon this booke abridged Divided into two parts or Tomes The first containing the deliverance of the Israelites with their preservation The other the constitution and setling of their State by wholesome lawes By ANDREW WILLET Professor of Divinitie The first Part or Tome PSAL. 77.20 Thou didst lead thy people like sheepe by the hand of Moses and Aaron VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND mightie Prince IAMES by the grace of God King of Great Britaine France and Ireland Defender of the true Christian Faith ANtipater King of Macedonia most gracious Sovereigne when one presented unto him a booke treating of happinesse is said to have rejected it with this answer I am not at leisure To whom the presenter replied Be not King if thou hast no leisure Your Majestie with better reason might be excused by want of leisure if such kinde of presents were neglected both because your Highnesse affaires of the Kingdome are greater and such gifts are now exhibited oftner But that replie was rash and audacious for he so much the more is worthie the name of a King who intending more weightie businesse cannot attend smaller matters yet seeing Princes are as Gods in earth and this is Gods glorie who dwelling on high abaseth himselfe to behold things in heaven and earth may it please your Majestie to descend a little from your Throne of honour and to vouchsafe to take knowledge of this gift which is now offered I here present to your sacred view the historie of Moses birth education acts and exploits whose faithfulnesse in Gods house courage against Gods enemies clemencie and pietie toward his people and other excellent vertues as they are mirors for Princes and well expressed in your Majesties acts So in nothing more lively doth your Highnesse our Moses resemble this ancient and worthie Moses than in the manifold preservation of your life and state even from your cradle and infancie unto this present Moses being a childe should have beene destroyed after he was Governour of Israel divers times did they assault him murmure and conspire against him So your Majesties infancie hath beene assaulted and since your royall person endangered by many unnaturall conspiracies but now of late most of all in that barbarous and devillish treacherie intended against your princely person and the honourable state of this land assembled in Parliament No age before us or now present nor countrie ever brought forth the like monster such an unnaturall and wicked conspiracie for device so subtile in working so secret in execution so mischievous or that came neerer to the designed period not taking effect The greater was the danger the more glorious the deliverance the more devillish the invention the more gracious the divine prevention the more close the contriver the more honourable the finder out And
herein as God is to have the chiefe glorie being the author of this counsell and the onely revealer of secrets so your Highnesse is to be honoured as the instrument whose cogitation the Lord directed as a light to search out the mysterie of darknesse and as a cunning Pilot to guide the ship beside the rocks and sands Now is fulfilled that saying of the Wise-man A King that sitteth in the throne of judgement chaseth away all evill with his eyes It was David not the sons of Zerviah Ioab and Abishai his Counsellors that found out by consulting with God the treacherie of the men of Keilah intended against him And Pharaoh himselfe had the instinct by dreame to foresee the calamitie of Egypt by the future famine And the King of Nineveh gave the advice how to prevent the destruction of the Citie by repentance Like as Ambrose doth celebrate the memorie of the Emperour Valentinian who sitting in his Consistorie assisted with his Nobles when they all gave counsell to restore unto the Romans their Idoll Temples Solus velut Daniel excitato in se Dei spiritu Gentilibus obviabat He onely as another Daniel the spirit of God moving him resisted the Gentiles request The Seraphims in Isaiah which Hierome was taught by an Hebrew Rabbine to understand of the Kings and state of Iudea had six wings with two they covered their face with two their feet and with two they did flie so while the face of the men of State was as it were blinded and the feet and inferiour parts had their counsell darkned thanks bee to God that your Majesties wings of judgement were not pinioned but did flie aloft with the Eagle to espie what was working below And so as he well saith Necesse erat ut qui potentior cunctis fuerat prudentior fieret universis It was fit that hee which was beyond all in power should exceed the rest in prudence But now may it please your Majestie to the glorie of God and for eternall memorie to bee transmitted to posteritie to give mee leave in few words to describe this worke of darknesse and to bring it to the light whereby this Cockatrice brood consulting with infernall spirits in the earth thought at once to have undermined and subverted both the Civill and Ecclesiasticall State of this land Wicked Abimelech slew upon one stone seventie of Gedeons sonnes yet Iotham escaped but here none within danger could have beene delivered Adonibezeks crueltie is noted that cut off the thumbs of hand and feet of seventie Kings but in this mischievous plot both the heads and hands of many honourable persons should have beene miserably rent from their bodies Cruell Saul in one day commanded fourescore and five Priests to bee murthered yet Abiathar the sonne of the high Priest was delivered but in this bloudie exploit all our Reverend Fathers were appointed to the slaughter Ambitious Athaliah destroyed all the Kings seed yet Ioash the Kings sonne was preserved but here no not the heire of the Crowne should have beene spared Savage Caligula was not more barbarous who wished that all the Senatours of Rome had but one necke that hee might smite it off at a blow Nor yet Hannibal who when he saw a pit filled with humane bloud cried out O formosum spectaculum O goodly sight Or Valesus Proconsul of Asia under Augustus Caesar who having put to death three hundred men walked and vaunted himselfe among the dead bodies saying O rem regiam O Kingly act Sylâ—a was not so bloudie who commanded seven thousand Citizens to be killed whose crie was heard to the Senate house where Sylla with the Senatours was assembled for hee did forbeare the Senate house nor that King of Persia which commanded the people of Syria to have their â—oses cut off or irefull Cambyâ—es who in his expedition against the Aethiopians caused every tenth man to be tithed out for food his armie being almost famished But here scarce one man of ten that feared God and loved the truth should have beene left alive yea the very infants could not have beene exempted from this generall massacre but as Hierom speaketh of the crueltie of the Hunnes Cogerentur mori qui nondum vivere coeperant nescientes malum suum inter hostium manus â—ela riderent They should have beene forced to die that yet begun not to live and not knowing their doome should have smiled under the bloudie hand of the enemie Blessed be God therefore who hath in his great mercie and love to his Church disappointed their wicked imaginations in this snare which they laid for others is their owne foot taken and they are sunke into the pit that they made for others the stone which they would have rolled upon us is fallen upon their owne head And as Ambrose writeth of the Bees Apes quae non obtempera verint legibus regis immoriuntur aculei sui vulneri That they which disobey the order of their King amongst them die upon their owne stings So that engine wherewith the Romanists thought to have gored others hath wounded themselves As they with Abimelech sought to have fired the tower of Sichem so their owne parts have justly felt the fire and as with Sathan that used the winds to overwhelme the house upon Iobs sonnes they attempted with a sulphureous spirit to have blowne up that honourable house so now most worthily their owne members are exposed to the winde and aire and their wicked acts leave a sulphureous smell behind them This I write not God is my record as rejoycing in their confusion but grieving rather at the cause thereof pitying their persons but hating their actions ut probem me as he saith non homines odisse sed erroâ—es To shew that I hate not the men but their manners They with Dathan and Abiram are gone downe into the pit whose mouth they opened to swallow others as they laboured in the earth to worke iniquitie so their names are written in the earth to blot out their memorie they which wickedly imagined to deprive others of buriall with Iehoiakim are themselves buried as an asse is buried and cast forth without the gates of Ierusalem Now nothing remaineth most Christian King but that we give due thanks unto our gracious God who hath wrought this glorious deliverance In which action of thanksgiving the Church of God hath used to performe three duties To give solemne praise unto God to send presents one to another in signe of joy and to give gifts to the poore In the first your Majestie hath given us example who in the same place where the danger was devised and deliverance received publiquely with godly Iehoshaphat blessed God and this honourable Parliament concurring with your Christian Majestie hath well seconded your princely example in decreeing an annuall commemoration to bee kept of that day no lesse worthie to bee remembred than the Iewes feast